LIBRARY OF CONGRESS 



000D2Hbafib4 



A BOOK FOR THE TIMES. 



SPOTS 

IX OUR 

FEASTS OF CHARITY. 

BEING AN EXPOSURE OF THE DELINQUENCIES OF CHRISTIAN 
PROFESSORS IN REGARD TO THE ORDINANCES OF RELI- 
GION AND OTHER AGENCIES FOR DOING GOOD. 

BY 

REV. WILLIAM M. THAYER, 

AUTHOR OF "HINTS FOR THE HOUSEHOLD," ETC. 

WITH AN INTRODUCTION, 
By JACOB IDE, D. D. A 

"These are spots in your feasts of charity." — Jude 12. 



BOSTON: 
PUBLISHED BY JOHN P. JEWETT AND COMPANY. 
CLEVELAND, OHIO: 
JEWETT, PKOCTOR, AND WORTHLNGTON. 

1 85 4. 



The Library 
of Congress 



WASHINGTON 



■ Tg 



Entered, according to Act of Congress, in the year 1854, by 
JOHN P. JEYVE7T and Compaxy, 
In the Clerk's Office of the District Court of the District of Massachusetts. 



STEREOTYPED AT THE 
BOSTON STEREOTYPE FOUNDRY. 



PREFACE. 



" The ways of Zion do mourn because " so few 
" come to her solemn feasts." This language of the 
" weeping prophet " is upon the lips of many faith- 
ful pastors. Neglect of the ordinary means of grace 
and of the various agencies for prosecuting the work 
of Christ is well nigh universal. The great body of 
believers seem not to appreciate the obligations that 
are imposed upon them in this regard. They con- 
duct as if it were entirely a matter of choice wheth- 
er the ordinances of religion are sustained by their 
presence. Hence the origin of this volume. What 
the author has seen and heard of the delinquencies 

of Christian professors in relation to religious or- 
es) 



4 PREFACE. 

dinances and other means of usefulness, as well as 
the fact that no work of such a character is before 
the public, suggested the preparation of this book. 

As the title indicates, the chief design of this 
volume is to expose the delinquencies of church 
members in respect to the several subjects dis- 
cussed. The only exceptions are the seventh and 
eighth chapters, which are designed rather to dis- 
cuss the importance of those agencies, and press 
their claims upon the Christian's attention. 

This work contains only the morality of religion ; 
and the reader should beware that he does not sub- 
stitute this for religion itself. There is both the 
form and the spirit of godliness. The former may 
exist without the latter ; but the latter cannot ac- 
tively exist without producing the former. While 
religion does not consist simply in the observance 
of rites, its genuine life in the soul will not fail to 
render its possessor faithful in this particular, 
Though an unconverted person may rigidly ob- 
serve the means of grace whose claims are urged 
in this work, yet the Christian will never neglect 



PREFACE. 5 

and forsake them unless lie is a very poor repre- 
sentative of Christianity. There may be morality 
without religion ; but there is no true religion with- 
out morality. And this is a sufficient defence of 
the plan and publication of this volume. 

W. M. T. 

1 # 



INTRODUCTION. 



When important agencies are in operation for 
the advancement of a great and gooH cause, it be- 
comes every individual to make himself acquainted 
with their nature and tendency, and to examine 
well his own position respecting them. Whether 
those which are the subjects of remark in the work 
before us meet our approval or not, it cannot be 
denied that the influence which they are exerting 
upon the cause of religion at the present day gives 
them a just demand upon our most serious atten- 
tion. 

A part of the institutions considered in the pres- 
ent work are of divine appointment, the utility of 
which no believer in the Scriptures can question, 
" The church," " the prayer meeting," " public wor- 

(7) 



6 



INTRODUCTION. 



ship," " the Lord's supper," " the missionary enter- 
prise," are all either expressly or impliedly incul- 
cated in the word of God. Nor will any intelligent 
Christian deny the fact that these instrumentalities 
are among the most efficient means by which the 
religion of Christ is now, and has been from the first, 
promoted in the world. No man ought to allow him- 
self to remain ignorant of the nature, the design, and 
the probable consequences of these institutions, or 
the duties which devolve on him in respect to them. 
With an intimate and practical knowledge of these 
things must osrery man's usefulness and enjoyment 
in life be more or less connected. But to the Chris- 
tian — one who has professedly associated himself 
with the church of Christ, and who sincerely de- 
sires to honor the Savior and to promote his cause 
in the world — this knowledge must be deemed in- 
valuable. There cannot be a full and honorable 
discharge of the duties belonging to his high voca- 
tion without it. 

As it respects the " Sabbath school," the " mater- 
nal association," the " missionary sewing circle," and 
other associations and instrumentalities named in 
this work, if they are not authoritatively required 
by the word of God, they are evidently means of 



INTRODUCTION. 9 

doing good whicli his providence has indicated, and 
on which he is known repeatedly to have bestowed 
his choicest blessings. It is an error to suppose that 
every duty binding upon Christians is expressly in- 
culcated in the word of God. This could not be 
done without increasing the sacred volume to a size 
which would render it useless to the multitude. 
The wants of individuals, the circumstances of the 
times, the movements of Providence often indicate 
not only the usefulness of a particular measure, but 
the will of God that it should be adopted. The 
man who doubts the utility of the " Sabbath school," 
the " maternal association," or the " preparatory 
lecture," at this age, and in the present circum- 
stances of the world, has a degree of scepticism in 
his composition, which, in other circumstances, might 
show itself in open infidelity, and which may, even 
under the restraints of his present position, yet make 
such developments as to evince that he really has 
no confidence in the teachings of either the provi- 
dence or the word of God. 

"Without attempting to decide whether the asso- 
ciations above named are the best means which can 
be adopted to attain the ends in view or not, we may 
be satisfied that they are instrumentalities of great 



20 



INTRODUCTION. 



importance, which, while we know of no better, it is 
our duty to use with the utmost constancy and faith- 
fulness. Those who attend upon these means of 
moral and religious improvement, in connection with 
the positive institutions of the gospel, with earnest- 
ness and fidelity, and those who are actively en- 
gaged in them for the benefit of others, are known 
to grow in grace faster, and to become more d^s- 
tinguishingly useful, than others who treat them 
with comparative indifference and neglect. The 
too frequent neglect of these means of doing and 
getting good, and the very careless and faulty man- 
ner in which they are sometimes attended, are evils 
which almost every pastor is compelled to witness, 
and over which he sighs and groans. This negli- 
gence, and its consequent pernicious effects upon 
the character of professors as well as others, are 

" SPOTS IN OUR FEASTS OF CHARITY " which OUgllt 

to be wiped out and seen no more. To call atten- 
tion to these delinquencies, to lead the members of 
our churches to consider more seriously the " price 
that is put into then* hands to get wisdom," and to 
make them realize more fully the responsibility 
which rests upon them in regard to the improve- 
ment of their privileges, is the object of the work 



INTRODUCTION. 



11 



now presented to the reader. The author lias 
thoroughly considered his subjects. He writes like 
one who has been called to meet the evils which 
he exposes, and has seen the good effects of the 
measures which he recommends. 

These discourses, are suited to interest as well as 
to instruct the reader. The positions taken by the 
author are well sustained by arguments drawn both 
from reason and Scripture, and happily illustrated 
by a rich variety of anecdotes. The style in which 
the work is written is the author's own — easy, lu- 
cid, attractive. 

Such a work as this is needed. It supplies an 
important place, which is filled by no other within 
my knowledge. It will be useful, not only to those 
who have had many years of experience and obser- 
vation in the divine life, but particularly to young 
Christians who are just entering upon their course. 
It will aid them in the formation of right habits at 
the beginning. 

In a work like this, touching upon so great a 
variety of topics relating to the order of our churches 
and the duties of individual members, some things 
may be found which do not meet the views of every 
one. The author has expressed his own convic- 



12 



INTRODUCTION. 



tions honestly and with plainness, hoping that they 
will be thoroughly examined — adopted, if found in 
accordance with truth; rejected, if seen to be based 
upon any species of falsehood. It is confidently 
believed, however, that the views here expressed 
will meet with the general approval of evangelical 
Christians every where. If there should be any 
exceptions in the case, those who differ from the 
author will not find the difference so great as, even 
in their view, essentially to diminish the usefulness 
of the work. It is commended to the perusal and 
the prayers of all who love our Lord Jesus Christ, 
with the earnest desire and hope that it may prove 
an important instrumentality of advancing the great 
interests of his kingdom. 

JACOB IDE. 

Medttay, December, 1853. 



CONTENTS. 



CHAPTER I. 

Public "Worship. — Delinquencies and Duties of Christian 
Professors relating to. — Extract from Rev. J. A. James. — 
The fair-weather Disciple. — The half-day Disciple. — The 
inconstant Disciple. — The tardy Disciple. — The listless Dis- 
ciple. — The sleeping Disciple. — Duty demands the constant 
Attendance of professing Christians on public Worship. — 
Countess of Burford. — Excuses considered. — Slight Indis- 
position. — Fatigue. — Christian Disciple should be the most 
attentive Listener. — Sleeping in Church discussed more 

■ particularly. — Whispering, Reading, and kindred Misde- 
meanors in Service Time, 



CHAPTER II. 

Prayer Meeting. — Observed by different Denominations. — 
Not subject of direct Commandment. — Small Attendance 
upon. — Statistics. — Incongruity between Profession and 
Practice in this Respect. — Excuses considered. — Distance 
from Place of Prayer. — Family Cares, —Pressure of Busi- 
2 ' W> 



n 



CONTENTS. 



ness. — Fatigue. — Cannot take active Part. — Meetings are 
dull and uninteresting. — Hostility to the Pastor. — Habit. — 
Not unpopular to stay away. — Good Plan for Members de- 
tained to devote a Portion of the same Hour to Prayer. — 
Sabbath Evening Prayer Meeting. — Neglecting Prayer 
Meeting not Proof of Hypocrisy. — Thomas Absent from 
Prayer Meeting. — The Prayer Meeting needs you. — You 
need the Prayer Meeting, 



CHAPTER III. 

Church Meeting. — Custom of Churches. — Object of this 
Meeting twofold: 1. Business; 2. Devotional Exercises. — 
Importance of. — Demands Interest of all. — Non-Attend- 
ance. — Some so ignorant of Church Affairs as not to know 
when a Brother is under Discipline. — Important Case of 
Discipline will not call some Members to Meeting. — Irre- 
sponsibility. — Sad Consequences resulting. — Compels a few 
to assume the Responsibility of doing Business. — Delays 

Action to the Reproach of Religion. — Church in B . — 

Another Case. — Often followed by Difficulties and Strife. — 
Church in S- — . — Another Case. — Supposed Cases. — Duty 
plain. — Remarks of Rev. Albert Barnes, 

CHAPTER IY. 

Preparatory Lecture, and Lord's Supper. — The Lord's 
Supper a simple Ordinance. — Observed in Remembrance of 
Christ. — Men always sought to perpetuate Memory. — Christ 
had Reference to this Element of Human Nature. — His Plan 
differs from that of Men in Simplicity. — Founded on Law of 
Association. — How important and solemn this Sacrament. — 
Hence the Custom of observing a preparatory Season. — 
Communicants' Prayer Meeting. — Lecture useful. — Best 
Plan should be adopted. — Preparatory Lecture poorly at- 
tended. — Members do not prepare for Lord's Supper. — Ab- 



CONTENTS. 



15 



bott's Remarks. — Providence only should detain them from 
this Ordinance. — Should not stay away because of personal 
Difficulties with Members, or because there are wicked Per- 
sons in the Church. — " When they had sung a Hymn, they 
went out into the Mount of Olives," 76 

CHAPTER V. 

Church and Parish. — Collision between them. — Object of 
Parish Organization frequently defeated. — Debts contracted 
and Expenses unpaid. — Sanctuaries mortgaged. — Some 
obliged to pay more than their proportional Part. — Minis- 
ters' Salaries unpaid. — Credit of Parish impaired. — Hence 
Parish and Church dilatory. — Irresponsible. — Duty of Be- 
lievers and Unbelievers to support Gospel. — Parish is the 
Organization of Necessity. — Every Church Member ought to 
pay his proportional Part. — Should also belong to the Par- 
ish. — Address to Young Men. — Conclusion, 93 



CHAPTER VI. 

Sabbath School. — What has it done ? — What will it do ? — 
These Questions answered. — Important Agency in the Sal- 
vation of the World. — Hence the Relation of the Church to 
the Sabbath SchooL — General Complaints about Lack of In- 
terest in. — Duties of professing Christians relating to. — 
They themselves should be Members. — They should see that 
their Children are Members. — Should be willing to become 
Teachers. — Should pray for it. — Not allow it to supersede 
religious Instruction at Home, . 112 



CHAPTER VII. 

Missionary Sewing Circle. — Character of Dorcas. — Fe- 
male Influence in the Missionary Enterprise. — Benefits of 



16 



CONTENTS. 



Sewing Circle. — It affords Opportunity for social Inter- 
course. — For intellectual Improvement. — Benefits -he Par- 
ticipant morally and spiritually. — Furnishes Means to 
spread the Gospel. — Statistics showing Amount contributed 
by Sewing Circles. — Three Evils to avoid. — Levity and 
Worldliness. — Discord. — Converting Association into a 
Tattling Society. — Appeal to Females. — Dorcas a " Sister 
of Charity," 131 



CHAPTER VIII. 



Maternal Association. — Power of Association. — Origin 
of Maternal Association. — Design of it. — Power of Moth- 
ers' Encouragement to. — The Opinion of a South American 
Statesman. — Mothers of Bishop Hall, John Quincy Adams, 
Kmill, Todd, and Cowper. — Benefits of Maternal Associa- 
tion. — Creates Sympathy between Mothers thus associated. 

— Imparts Knowledge of best Mode of Parental Discipline. 

— Increases Sense of Parental Responsibility. — Makes more 
faithful. — Report of London Maternal Association. — God 
has blessed this Meeting to the Salvation of many. — A Fact. 

— Statistics of Conversions gathered from Reports. — Ap- 
peal to Mothers, 149 



CHAPTER IX. 

The Missionary Enterprise. — "Will the World be con- 
verted ? — Small Contributions imply it will not. — Contribu- 
tions not increase in Proportion to W ealth. — The Pleasure 
Excursion. — Only one Half Cent given daily. — Family of 
Six Hundred Millions. — Few perceive that giving is for their 
good. — Little System in giving. — Hammond, Baxter, Dod- 
dridge, and others. — The Shoemaker. — Christians wait to 
give. — Opposition to Agents. — Ingenuity and Effort neces- 
sary to obtain a liberal Contribution — Complain because so 



CONTENTS. 



17 



many Calls. — Some plead that " Charity begins at Home." 
— Refuse to give because of some Case of Imposition. — " We 
know not that the Money reaches the Heathen." — Some 
cry, " To what Purpose is this W aste ? " — Curtailing Contri- 
butions instead of Expenses. — Some give only when cannot 
help it. — The Mite. — The small Gift, rich Entertainment, 
and splendid House. — The selfish Christian praying " Thy 
Kingdom come." — Giving a Test of Piety. — The burning 
Turf. — The Soldier. — Who is benevolent ? — Get to give, . 168 



CHAPTER X. 

Mutual Christian Faithfulness. — The Bible View. — 
How disregarded, and why. — Lack of moral Courage. — - 
Fear of giving Offence. — Little Interest in spiritual Wel- 
fare of Church. — Benefits of this Fidelity. — Inspires Confi- 
dence in the faithful Disciple. — Begets Watchfulness. — 
Spares the Church much unpleasant Discipline. — Preserves 
Purity of Church, and gives Power over Men. — Spirit that 
ought to pervade the Church on this Subject. — A faithful 
Friend 194 



CHAPTER XI. 

Christian Conduct in regard to the foregoing tested 
by Prayer. — ■ Prayer in the Ball Room. — Prayer for per- 
nicious Fiction. — For Card Playing. — For Theatre-going. 
Rumseller's Prayer. — May go boldly to Mercy Seat with 
innocent Things. — Herein Prayer is a marked Test of Chris- 
tian Conduct. — The Christian should not persevere in a 
Course of Conduct upon which he cannot invoke the divine 
Blessing. — The Church Member neglecting Public W orship. 
— The Prayer-Meeting Absentee. — The Church-Meeting 
Absentee. — Absence from the Lord's Supper. — Delinquen- 
cies in refusing to pay proportional Part, to contribute gen- 
9. # 



18 



CONTENTS. 



erously for Missionary Purposes, and Want of Fidelity, all 
tested. — Contradiction between Prayer and Practice ; why ? 
— Prayer a Test of Conduct in regard to other Things. — 
Appeal to Christian Professors. — Conclusion, ..... 208 



Appendix, 



229 



CHAPTER I. 



PUBLIC WORSHIP. 

Delinquencies and Duties of Christian Trofessors relating to. — Ex- 
tract from Rev. J. A. James. — The fair-iveather Disciple. — The 
half-day Disciple. — The inconstant Disciple. — The tardy Disci- 
ple. — The listless Disciple. — The sleeping Disciple. — Duty de- 
mands the constant Attendayice of pro fessing Christians on public 
Worship. — Countess of Burford. — Excuses considered. — Slight 
Indisposition. — Fatigue. — Christian Disciple should be the most 
attentive Listener. — Sleeping in Church discussed more particular- 
ly. — Whispering, Reading, and kindred Misdemeanors in Service 
Time. 

The object of this chapter is not to exhibit the 
benefits of public worship, but to expose the delin- 
quencies and discuss the duties of Christian pro- 
fessors in respect to attendance thereupon. There is 
a looseness of conduct in this regard which poorly 
comports with a religious profession. The following 
remarks of an English divine # upon this subject, 
though penned with special reference to Christians 
residing in the city, I quote entire, for their interest, 
and general application to the church : " A general, 

* Rev. John Angell James. 

(19) 



20 



PUBLIC WORSHIP. 



regular, and punctual attendance upon all the means 
of grace is essential to the earnestness of a Chris- 
tian church. There is a wonderful difference in this 
respect in the various congregations of professing 
Christians. In some instances you will see the 
hearers straggling along with a dull and careless 
look, as if they were going to an unwelcome ser- 
vice — dropping into the place of worship long after 
the service has commenced — looking round with 
vacant stare upon the congregation — undevout and 
listless, as if they were there they knew nor cared 
for why ; the seats half empty, and those that occu- 
pied them seemingly neither expecting nor desiring 
a blessing from above. There is no earnestness 
there. In other cases, how different ! You will 
observe a stream of people, just before the hour 
of service, flowing into the place, with a serious, 
thoughtful, yet cheerful air, as if they knew what 
they were going for, and that it was a solemn yet 
gladsome occasion. They take their seats with a 
composed, collected, devout manner. A look of ex- 
pectation is hi their eye, which is first cast towards 
the pulpit, as if they waited for the preacher, with 
his message from God, and then upward to that God 
who alone can make the message effectual. A 
stranger, coming in, is struck with the appearance 
of earnestness that pervades the congregation, and 
almost involuntarily exclaims. ' How dreadful is this 
place ! Surely this is the house of God and the gate 



PUBLIC WORSHIP. 



21 



of heaven ! ' Yes ; and if he were to visit that place, 
time after time, he would see the same scene re- 
peated, the same seats occupied by the same people, 
and in the same devout manner. The earnest hear- 
er is the constant hearer, the punctual hearer, the' 
devout hearer. There is a spirit of indolence, self- 
indulgence, and mischievous negligence creeping 
over the churches, most fatal to fervent devotion, 
in reference even to the Sabbath-day attendance, 
which is rising out of the modern taste for residing 
in the country. Very many of the members of our 
religious communities, of all denominations, go but 
once a week to the house of God ; and this is on a 
Sabbath morning. All the rest of the holy day is 
spent in idleness — perhaps feasting and lounging 
over the wine through the afternoon — turning over 
the pages of a magazine, with little devotion and no 
profit, in the evening. If these persons were in their 
closets, studying the word of God, engaged in self-ex- 
amination and prayer, mortifying their corruptions and 
invigorating their graces, we should think less of it ; 
but is this their occupation? I fear this love of ease 
is eating out the piety of our churches, and gradual- 
ly turning the Sabbath into a day of luxurious re- 
pose, instead of Christian devotion. Modern tastes 
are sadly at war with modern piety. It seems as if 
many of the professing Christians of the day were 
trying with how little attendance upon the ordi- 
nances of public worship, how little of self-denial, 



22 



PUBLIC WORSHIP. 



and how little a public manifestation of their re- 
ligion could satisfy their conscience ; and, alas ! how 
very little that is ! " 

This somewhat lengthy quotation presents, in the 
main, the object of this chapter. Although its points 
of special pungency relate only to professors of re- 
ligion in metropolitan districts, yet, in regard to 
negligence in attending upon public worship, they 
equally apply to many Christian professors in rural 
towns. 

I surely need not spend a moment in proving that 
it is the duty of the members of our churches to at- 
tend upon the services of the sanctuary. "Were the 
Scriptures wholly silent upon the subject, and the 
example of primitive saints foreign to the question, 
still the countless blessings which have been scat- 
tered far and wide by the observance of public wor- 
ship are sufficient to define the church member's 
duty in this regard ; for the professing Christian, if 
any one, ought to lend his example and influence to 
whatever is lovely and of good report. If it is the 
duty of any persons to support this ordinance by 
constant and punctual attendance, it certainly is the 
duty of those who have voluntarily taken upon them- 
selves the vows of God. 

The delinquencies of church members in relation 
to this subject are somewhat various. All delin- 
quents are not guilty of the same neglect. Some 
are negligent in one way, and some in another. In 



PUBLIC WORSHIP. 



23 



order to present the subject fairly, and show that 
the foregoing charges are not made without ample 
reasons, the reader's attention is directed to the fol- 
lowing classification of delinquents. 

The fair-weather Disciple. — That the church 
embraces members who seldom think of worship- 
ping God publicly upon a stormy Sabbath is proved 
abundantly by empty pews. The preacher usually 
may determine with considerable exactness, on the 
morning of a stormy Sabbath, who of his church 
will not be present. A few months' experience in 
the ministry will make him quite a prophet in this 
respect ; and it would not surprise him at all if the 
hearers, at such times, were the members of his 
church, and unbelievers only the absentees. But 
the facts in the case show him that some of his peo- 
ple, who make no pretensions to piety, are present, 
" rain or shine," while some of his church are absent. 
It is freely admitted that a storm may be a sufficient 
excuse for some professors to remain at home ; but, 
after granting all the exceptions consistent with 
Christian propriety, many are verily guilty in limit- 
ing their attendance to cloudless Sabbaths. It is 
evident, in almost every church, that it does not re- 
quire a very violent storm to detain some of its mem- 
bers at home. There is not that conscientious regard 
to Christian example, in this particular, which ought 
to distinguish those who are to be ensamples to the 
world. 



24 



PUBLIC WORSHIP. 



The half-day Disciple. — Domestic cares, im- 
paired health, and kindred hinclerances may render 
a half-day visit to the house of God unavoidable. 
Reference is had only to those members of the 
church who unnecessarily pay but a half-day service 
to God. Such there are. They may be very care- 
ful to attend upon one service every Lord's day, and 
might do it really as a matter of conscience ; but the 
neglect of the other service does not appear to trouble 
conscience at all. In cities, it is often a kind of fash- 
ion to pay only morning devotions to God in the 
sanctuary. In the country it is not so much the 
fashion as it is a tyrannizing habit. It may be diffi- 
cult to decide which of the two is more sinful, though 
it must be admitted that the first is the more singu- 
lar. To subject religion, in any measure, to the 
control of custom or fashion might be consistent 
with the profession of a pagan, but is not with 
that of a Christian. If it is important for any per- 
sons that two services be observed on the Sabbath, 
then it is important for the Christian professor ; and 
is not he, if any one, in duty bound to sustain both 
services by his presence ? 

The ixcoxstaxt Disciple. — Those already 
named are inconstant; but we refer to those who, fair 
weather or foul, summer or winter, maintain no order, 
system, or rule in their attendance. They are not 
periodical hearers, for in this there is^. system and 
order. They may be present constantly for quite 



PUBLIC WORSHIP. 



25 



a period, then absent twice as long, or vice versa. 
They may worship formally one half day, then be 
missing three. They are sometimes absent through 
the day, and present at the evening service. In 
short, they are so irregular in their attendance that 
no dependence can be placed upon them. They do 
not appear to regard the public worship of God so 
much a duty as a convenience. Their conduct seems 
to say to the world, " The sanctuary is a very con- 
venient place to visit when inclination favors." It 
deserves to be gratefully recorded that this class 
numbers less than the preceding. 

The tardy Disciple. — He may not be many min- 
utes too late, but late enough to disturb the devo- 
tions of the congregation. For a moment, at least, 
all eyes must be directed to him, and a consequent 
sensation, if not a noise, created through the house. 
Such delinquents do well to remember the principle 
of a devoted Christian female, who replied to the 
inquiry, how she managed, amid so many domestic 
cares and duties, always to be so punctual in attend- 
ance upon the service of the Lord's house, " It is a 
part of my religion not to disturb the religion of 
others." 

The listless Disciple. — There is quite a differ- 
ence in the attention which different hearers render 
in the sanctuary. It is delightful to preach to some, 
and a sore trial to preach to others. While many 
are eager to catch every word that falls from the 
3 



26 



PUBLIC WORSHIP. 



preacher's lips, and listen with profoimdest atten- 
tion, here and there is one gazing about the house, 
tumbling the leaves of a hymn book, now loun- 
ging in a comer of the pew, then sitting in rest- 
less uprightness, and. on the whole, apparently 
determined not to hear. Such demeanor in the 
house of God is unbecoming even in the unbeliever, 
and in the professing Christian it is highly censurable. 
Yet such there are in the church of Christ. Their 
example we shall analyze in another place. 

The sleepixg Disciple. — Unavoidable cares and 
toils through the week, deprivation of nightly rest, 
age, and disease may excuse some for sleeping in the 
house of God ; but there are professing Christians 
who indulge the inclination to sleep without the 
shadow of an excuse. They offer no resistance to 
the approach of the somnolent spell ; they place 
themselves in a position to invite the overpowering 
stupor ; they yield themselves up to the power of 
the soporific influence as willing slaves ; they lose 
the identity of hearers in that of sleepers. Then 
appearance is that of non-interest and spiritual de- 
clension. 

Such is a brief, imperfect view of the delixquex- 
cies of professing Christians in regard to attendance 
upon public worship. The infhienee of such an ex- 
ample upon unbelievers will appear as we proceed 
to discuss the duties of church members in relation 
to this subject. 



PUBLIC WORSHIP. 



27 



Duty demands that church members should al- 
ways attend the Sabbath worship. This should be 
their rule, to which there may be reasonable excep- 
tions, since there are exceptions to all rules. Ex- 
cuses which are sufficient to detain the non-profess- 
or at home may not be sufficient to detain the 
Christian. It does not become the latter to allow 
himself to be controlled by trifling considerations in 
a matter of so much importance. He should have 
more regard to the influence of his example. Al- 
though religion is something more than this simple 
morality, yet that is a very poor religion which 
thinks to live without it. Morality and religion 
beautifully harmonize in the character of him whose 
heart is right in the sight of God. The example of 
a Christian so devoted as the Countess of Burford, 
in regard to attendance upon public worship, has a 
powerful influence upon both the church and the 
world. For the last few years of her life, the count- 
ess was obliged to ride on horseback more than six- 
teen miles to her place of worship ; yet it is said of 
her, " Neither frost, snow, rain, nor bad roads were 
sufficient to detain her at home, nor to prevent her 
being there before the worship began." * The in- 
fluence of her constant and punctual attendance 
upon the public means of grace was apparent on 
every hand. It was creditable to her religious pro- 



* Arvine. 



28 



PUBLIC WORSHIP. 



fession ; it was expressive of sincerity and a pious 
heart in the view of numerous beholders; it was 
honorable to religion. 

So will it be with every Christian who conscien- 
tiously observes the public w r orship of God. If his 
seat is constantly filled in the house of God, it is one. 
thing towards disseminating a healthful influence in 
the place where he resides. It is one ray of that 
bright example which he is obligated to set. On the 
other hand, if he unnecessarily absents himself from 
the sanctuary, — if lowering weather, or a slight in- 
disposition, is excuse enough to detain him at home 
while some of his unconverted neighbors are prompt- 
ly in their pews, — it is a stain upon his Christian 
character, which tears of penitence alone can wash 
aAvay. No one con Id be surprised that the scoffer 
should make capital out of such a delinquency to 
promote his diabolical aims. No one could com- 
plain if the unbeliever should say, " If the members 
of the church may innocently plead such slight ex- 
cuses for non-attendance upon public worship, then 
may not I ? " 

Certain excuses, often rendered, demand a more 
particular discussion. Weariness, excessive fatigue, 
in consequence of the toils of the week, sometimes 
detain church members from the house of God. 
Ordinarily, is it right ? Will the excuse stand when 
brought to the test of Christian principles ? Unhes- 
itatingly we reply, No ! The circumstances of need 



PUBLIC WORSHIP. 



29 



in which Providence places a Christian disciple, so 
as to oblige him to toil to such a degree as to unfit 
him for Sabbath worship, seldom occur. One sev- 
enth part of his time belongs, in a peculiar sense, to 
God. If he consecrates it to his service, even in the 
face of haggard want, we believe that the great 
Giver of all things will not leave him to starvation.^ 
But the question which every Christian needs es- 
pecially to settle is, whether he is not guilty of a 
moral wrong in so exhausting his physical energies 
through the week that he has little life or strength 
to devote to God upon the Sabbath. Is not this 
converting the Lord's day into a recruiting season, 
when the weary body may become refreshed and 
prepared for worldly duties on Monday morning ? 
In such instances, is the Sabbath more than a con- 
venient day for rest from physical toil, in order that 
the worldly business of the following week may be 
prosecuted with greater alacrity? Is it any thing 
more than a sort of station in the hurrying, rushing 
train of life's business, where a stop is made mainly 
to replenish wood and water ? If so, God is cheated 
out of every moment of time ; not an hour is really 
consecrated to his service ; for, " to remember the 
Sabbath day to keep it holy" means something more * 
than rest from hard toil at home. It signifies an ab- 
solute consecration of the time to religious purposes, 



* See Appendix, A, 



30 



PUBLIC WORSHIP. 



and nothing else, except works of pressing neces- 
sity. 

Brief reference has been made to the fact that 
slight indisposition is regarded an excuse by some 
professors of religion for neglecting this means of 
grace. This is an excuse so common, as well as 
plausible, that it deserves some attention. It is 
doubtless true that many church members allow a 
degree of illness, which would not interfere with 
their business on weekdays, to detain them from the 
house of God on the Sabbath. Or perhaps the same 
illness on any other day of the week, though inter- 
rupting their manual labors, would not interfere with 
their sitting for hours in the stores and shops. A 
physician, who has been in the medical practice 
nearly forty years, remarked to me, in substance, 
" I have always had more calls upon the Sabbath 
than on any other day of the week. I have noticed, 
to my surprise, that even Christian people w r ould be 
ailing the last part of the week, yet keep about their 
work until Sunday, and then send for me, because 
it was a day of rest. They did not appear to 
doubt that they fulfilled the divine commandment 
if they only rested from their labors." Of course, 
such a practice cannot be defended for a moment 
by reason or Scripture. It is a downright dese- 
cration of the Sabbath, because it is getting sick 
in their own time, and taking the Lord's for getting 



PUBLIC WORSHIP. 31 

well. It is a deliberate calculation to make the 
most of weekdays for worldly purposes, to the vir- 
tual disregard of holy time. No mantle of charity 
is ample enough to cover such a sin. 

Ei such examples as the above there is sup- 
posed to be actual sickness that requires medical 
aid ; and were it not for the circumstances in which 
the sickness was begotten, it would be no desecra- 
tion of the Lord's day. Surely, then, bodily indispo- 
sition, so slight as not to abate physical labor on 
other days of the week, in common parlance, called 
"Sunday sickness" cannot excuse a church member 
from public worship. He as really fails to fulfil the 
fourth commandment as he who endures illness all 
the week in order to perform his work, and seek 
medical aid on Sunday. 

Again : the professing Christian ought to be the most 
attentive listener in the sanctuary. If one person is a 
better hearer than another, that person ought to be 
the church member. Unbelievers often go to the 
house of God to see and be seen; but the Christian 
professor goes, or should go, to worship God. Let 
others be as listless and irreverent as they may, he 
should be alive to the solemn import of sanctuary 
duties. That sinners should be inattentive and rest- 
less is not so strange ; but that Christ's disciple, pro- 
fessing a deep concern in the gospel, should be 
careless and indifferent when it is proclaimed, is 
stranger than fiction. 



32 



PUBLIC WORSHIP. 



Mark more particularly the unchristian influence 
of such a professor. He enters the house of wor- 
ship amicl all the solemnities of the Lord's da}^. He 
is there known as one who ought, out of regard to 
his profession at least, to sympathize deeply with 
the preacher in his efforts to save men. But he is 
manifestly little interested in the truth proclaimed, 
and spends his time in a sort of indifference, inter- 
spersed with an occasional manoeuvre, such as 
handling a book, paring finger nails, lounging in 
the pew, and kindred misdemeanors. Perhaps he 
is not exactly in love with his pastor,^ and he allows 
the feeling to develop itself in a kind of indifferent, 
dissatisfied air, the most marked feature being a de- 
termination not to be interested. Near by an unbe- 
liever sits, an eye witness to the painful scene, and 
he has generally intelligence enough to make his 
own inferences. He is, himself, a more attentive 
and reverent hearer. He would dread the reputa- 
tion of being listless and irreverent in the sanctuary. 
In this respect his example is a good one for the un- 
seemly professor, described, to copy. But, while the 
preacher is discussing the plan of life, the worth of 
the soul, or other important topics, this unbelieving 
hearer reasons. " If a Christian may be inattentive 
and indifferent, surely a sinner is quite excusable in 
being a mere spectator instead of a worshipper. 



* Appendix, B. 



PUBLIC WORSHIP. 33 

That professor's conduct does not appear to make 
the theme of the discourse so important as the preach- 
er declares it to be. There must be some delusion 
in religion, or some inconsistency in that Christian 
disciple's conduct." And who can wonder at his 
reasoning ? Is it strange if he passes some wither- 
ing criticisms ? Does not such demeanor in the sanc- 
» tuary, by a member of the church, furnish occasion 
for the sceptic to hurl his missiles? It would be 
strange indeed if some unconverted hearer did not 
make it the subject of cavilling remark. We won- 
der that it does not leave a scarlet stain upon 
religion in the view of impenitent hearers ; we 
wonder that it does not oftener repel them from re- 
flection upon eternal realities ; and, most of all, we 
wonder that such an erring professor himself does 
not behold his inconsistency. 

Reference has been had to the sleeping disciple ; 
and, in order that we might not appear to lack in 
charity, it has been admitted that excusable in- 
stances of it may occur. The subject deserves ad- 
ditional remark concerning the view which Chris- 
tian professors ought to take of it. First of all, the 
disciple of Christ should feel that it is not an unim- 
portant matter — that his example may become a 
pillow on which the conscience of the unbeliever 
may slumber. If he indulges the sentiment that it 
will make no material difference with his influence 
whether he is awake or asleep, or if he is so indif- 



34 



PUBLIC WORSHIP. 



ferent to the character of his example as not to 
revolve the matter at all, he will not be likely to op- 
pose a strong resistance to the inclination to sleep. 
On the other hand, if he views it in a serious light, 
this alone will nerve him somewhat against the 
powerful spell. He should also consider how God 
regards unnecessary sleep in his earthly temple. 
God knows, in each instance, w r hether it admits of 
a plausible excuse or not. To him the vows of the 
disciple are to be performed. Hence, when a Chris- 
tian enters the sanctuary to indulge in a sleep winch 
he might resist, it must appear peculiarly irreverent 
in the sight of the King of heaven. If a person were 
to enter into the presence of an earthly king or gov- 
ernor, with the professed object of honoring him, it 
would not be regarded a very respectful audience 
if he should fall into deep sleep while in his pres- 
ence. How much more irreverent is slumber, winch 
might be resisted, when we enter the place of wor- 
ship to pay our vows to the most high God ! 

Christian disciples should study to learn the cause 
of their inclination to sleep in the sanctuary. If the 
cause be excessive toil through the week, no rem- 
edy is at hand except to toil less. If it be slothful- 
ness and surfeiting, then early rising and abstemi- 
ousness will bring relief. If it be an un ventilated 
or an over-heated house, the remedy is readily sug- 
gested. If it be a habit, though binding with fetters 
of brass, there is mental and physical energy enough, 



PUBLIC WORSHIP. 



35 



if unimpaired, to destroy it. If it be an attitude fa- 
vorable to repose, then another posture can easily be 
assumed. And if it be a lack of interest in the 
religious services, then earnest prayer and self-ex- 
amination will soon remove it. 

There may be more virtue in the act of some in 
resisting the stealthy approach of sleep in the house 
of God than is usually supposed. There are those 
who are always wakeful. In whatever place they 
are, this intolerable lassitude never steals upon them. 
Perhaps Providence has allotted them a sphere in 
life where they are comparatively strangers to care 
and wearisome toil ; or, constitutionally, they may 
be better prepared to render wakeful attention. Of 
course, the virtue of preserving a wakeful interest in 
all such examples is far less marked than where one 
is compelled to summon all his energies to resist the 
drowsy influence. The virtue of the resistance is 
proportioned to the strength of the insidious spell. 

Need I add that whispering and laughing in the 
sanctuary is inconsistent with a Christian profes- 
sion ? The non-professor, even, who thus demeans 
himself in the place of worship, is highly censurable, 
and much more the 'member of the church. Need I 
add that reading even a religious paper, or studying 
a Sabbath school lesson during service time, is a de- 
linquency in the follower of Christ ? It is not for 
such an object that the sanctuary is reared, or 
Christians assemble. It is well to be prepared for 



36 



PUBLIC WORSHIP. 



the Sabbath school ; but it is better, far better, to 
neglect it entirely than to prepare one's self amid 
the devotions of the temple of God. 

In conclusion, the whole demeanor of the follower 
of Christ in the house of God should savor of pro- 
found reverence. Not an act or look should be in- 
dulged which would indicate a light, trifling spirit, 
nor be unsafe for the unbeliever to copy. " God is 
greatly to be feared in the assembly of the saints, 
and to be had in reverence of all them that are 
about Mm." 



CHAPTER II. 



PRAYER MEETING. 

Observed by different Denominations. — Not subject of direct Com- 
mandment. — Small Attendance upon. — Statistics. —- Incongruity 
between Profession and Practice in this Respect. — Excuses consid- 
ered. — Distance from Place of Prayer. — Family Cares. — Press- 
ure of Business. — Fatigue. — Cannot take active Part. — Meet- 
ings are dull and uninteresting. — Hostility to the Pastor. — Hab- 
it. — Not unpopular to stay aioay, — Good Plan for Members 
detained to devote a Portion of the same Hour to Prayer. — Sab- 
bath Evening Prayer Meeting. — Neglecting Prayer Meeting not 
Proof of Hypocrisy. — Thomas Absent from Prayer Meeting. — 
The Prayer Meeting needs you. — You need the Prayer Meeting. 

Eveh since the days of the primitive church, pro- 
fessing Christians, of different denominations, have 
seen eye to eye in respect to the meeting for social 
prayer and conference. Congregationalists, Episco- 
palians, Baptists, Methodists, Presbyterians, and 
others have maintained that it is essential to pre- 
serve a good degree of spirituality among Christian 
professors. Experience and observation have cor- 
roborated the views which have hitherto been pro- 
mulgated respecting this means of grace. For 
centuries it has been apparent that this meeting 
4 (37) 



38 



& PRAYER MEETING. 



is the spiritual pulse of the church. It has been 
poorly or well attended, devotional or formal, dull 
or interesting, according to the state of religion 
among the people of God. If there is unusual 
awakening among the followers of Christ, it is first 
manifest in the place of social prayer. If icy cold- 
ness chills the hearts of believers, here the unwel- 
come truth is revealed. The pastor has often learned 
the religious state of his church, to his joy or sor- 
row, from this weekly gathering of the saints for 
social communion. Hence his deep solicitude for 
the prosperity of this religious service. Few know 
the anxiety of his heart as he wends Ins way, at 
evening, to the place of prayer, almost fearing to look 
in upon the assembled number, lest their paucity 
reveal the deadness of his church. O that he might 
depend upon professors of religion to sustain and 
enjoy this service ! 

True, no direct commandment is found in the Scrip- 
tures concerning this meeting ; neither is there any 
express commandment to keep holy the first day of 
the week, nor to attend two services upon the Sab- 
bath ; yet all Christians feel this to be their duty, 
because it promotes vital piety, and is honorable to 
the cause of Christ. The truth is, many of our 
plainest duties a*e not the subject of direct com- 
mand, but are to be inferred from general principles 
laid down in the Scriptures. "Forsaking not the as- 
sembling of ourselves together!' "Where two or three 



PRAYER MEETING. 



39 



are gathered together in my name, there am I in the 
midst of themP The pious heart finds no difficulty 
in construing such texts as these to favor the week- 
ly prayer meeting. It does not require more posi- 
tive injunctions than these to define duty or privi- 
lege. Admitting that the Bible does not contain a 
command or principle to make it a duty to sustain it, 
little can be said in favor of that Christian profess- 
or's piety who will not yield to the argument of 
privilege. If it be not a fellowship and communion 
ample to promote any Christian's enjoyment to as- 
semble with " brethren beloved" 

" Before our Father's throne 

To pour our ardent prayers," 

then cold must be his affections, and doubtful his 
title to everlasting mansions. We believe that 
every devout and holy heart responds to the hymn 
which begins, — 

" Sweet the time, exceeding sweet, 
When the saints together meet, 
"When the Savior is the theme, 
When they join to sing of him ! " 

A writer has very happily said, " To object to 
meetings that tend to edification — to doubt their 
obligation because not expressly commanded — 
demonstrates the low standard of the objector's pie- 
ty ; as if every step beyond the measured way were 
imwillingly trodden, every farthing above the stip- 
ulated payment grudged, The language, fairly in- 



40 



PRAYER MEETING. 



terpreted, is this : ' I cannot find it in my heart to 
serve God beyond a given point ; that ascertained, 
all the rest is my own.' And is this Christian ex- 
perience ? Is this love ? Is this ' Whom have I in 
heaven but thee? and there is none upon earth I 
desire beside thee ' ? Cold indeed must be the heart 
that can reason thus, and apply the stipulations of 
worldly policy to the service of Him who loved us 
and gave himself for us." 

Even a short acquaintance with our churches 
reveals a censurable delinquency on the part of their 
members in respect to the prayer meeting. It is not 
sustained as it ought to be. Only a small portion of 
the body of believers in any community give it their 
personal support. A fractional part of their num- 
bers only is ever seen at this service. It is true, 
doubtless, that there are persons in our churches 
who have never attended such a meeting since they 
first united with the body of Christ. It is a sad and 
serious charge to bring ; but we fully believe it can 
be substantiated by facts within the pale of almost 
every church. I have made myself familiar, in this 
particular, with the statistics of several churches, 
and found the facts to be as follows : — 



In a church of 200 membe; 

" « 172 

« « 130 

« « 300 

« « 180 

" " 120 

" « 30 

« « 500 



, an average of about 35 at the praver meeting. 
« « 25 " " 

it a ]g (c U 

« « 50 " " 

" " 30 " " 

ec cc 4Q u tt 

ic u jQ <( tc 

on an evening when a little rain was fall- 
in-K, I counted twelve persons only. 



PRAYER MEETING. 



41 



In the above we have given round numbers, in 
order to save space and the introduction of frac- 
tions. On examination, they will be found to pre- 
sent a fair sample of the attendance upon this 
means of grace in our churches generally. There 
may be times when one fourth or one half of 
the church members are present ; but such seasons 
are few and far between. After subtracting the 
number of children, non-professors, and members of 
other churches who are usually present, the lament- 
able truth is revealed, that in some churches one 
fourth, in others one fifth, and in others one sixth or 
one seventh of the members only are wont to attend. 
The above statistics show that small churches are 
best represented at the meeting for prayer; that the 
increase in attendance is not proportioned to the in- 
crease of the church. This is a general fact, painful 
as it is, as the true history of most churches will 
clearly exhibit. None of these things ought so to 
be. It is a marked dishonor to the cause we pro- 
fess to love. It is evidence of a low state of piety, 
at once alarming and wicked. It is calculated to 
impress unfavorably our witnesses of the world. 
They will be likely to infer, from this lack of inter- 
est, that there is a lie in our profession or in our 
religion. And who can censure them ? Who can 
declare that they disregard the rules of logical de- 
duction in their inference ? Who of Christ's flock 
4* 



42 



PRAYER MEETING. 



can meet their cavillings, without grief and shame 
that such an occasion for it should exist ? 

Let me illustrate by reference to tilings as they 
actually exist. The evening of the weekly prayer 
meeting has arrived. It is a pleasant evening even 
for females to go out. The deacons are in their 
places betimes, and Mr. A. and Mr. B. are not among 
the missing. A few of the sisters are there, with 
some three or four children, and several unbelievers. 
But, " all told," there is only a fractional part of the 
church. The minister sees an impenitent youth 
among the number, and the sight rejoices his heart, 
until he reflects upon the influence it may have upon 
the youth's mind to behold so few professing Chris- 
tians present. He fears that he may say, " If saints 
do not value souls more highly than this thin attend- 
ance indicates, then I need not be alarmed for my- 
self" He rises to read a hymn, and finds to his 
sorrow that this aspect of things contradicts almost 
every hymn he can find. If he reads that beautiful 
sentiment, — 

" My gracious Lord, I own thy right 

To every service I can pay " — 

he perceives that it is practically denied by many of 
his flock, who might render God a service at the 
prayer meeting without inconvenience. Farther on 
he reads, — 

" 'Tis my delight thy face to see, 

And serve the cause of such a friend." 



PRAYER MEETING. 



43 



And is this the way to show it? he asks himself. 
Is this a true index of the " delight " which be- 
lievers have in the service of Christ ? Then is this 
sentiment of a tone too heavenly for the church, as 
a body, to sing, Again he reads, — 

" I would not breathe for worldly joy 

Or to increase my worldly goods ; " — 

yet several brethren are away in their stores, shops, 
counting rooms, and other places of business, all 
ready to excuse themselves because their business is 
so pressing ; thus openly giving the lie to the above 
sweet sentiment. 

No candid Christian can contemplate the spiritual 
aspect of our churches, as revealed in the attend- 
ance upon the weekly season of prayer, without 
seeing that the devotional character of the poetry 
we sing is far in advance of the piety we possess. 
It seems, sometimes, as if it were a caricature upon 
religion to sing, — 

" Religion is the chief concern 
Of mortals here below," — 

when seven eighths of the church scarcely think of 
participating in the exercises of this social meeting. 

It is readily granted that good excuses may exist 
for non-attendance upon this devotional service. 
Some of the more obvious excuses we shall con- 
sider. 

The distance of a person's residence from 



44 



PRAYER MEETING. 



the place of prayer often detains him from the 
service. It may be a good excuse, especially when 
the meeting occurs in the evening ; but it is neces- 
sary to regard the spiritual state of his mind, in order 
to ascertain the precise character of tins excuse. If 
it is a trial, in any degree, to his feelings to absent 
himself, he has certainly a commendable interest in 
his heart. If his spiritual state is such that he would 
attend if his residence were less remote, then it ap- 
pears like a good excuse. His heart is at the meet- 
ing. Though absent in body, he is present in spirit. 

There are certain questions, however, it were well 
for such a Christian to ponder, in order to guide Ihm 
to a proper decision. Should I forget the distance 
to attend a meeting of a different character? If 
my favorite political party were holding a series of 
meetings, would the distance detain me at home ? 
"Would a series of temperance meetings, equally 
distant, be sustained by my presence ? Would the 
anti-slavery lecturer induce me to travel as far ? 
Should I make this sacrifice (if such it may be 
called) to participate in scenes of pleasure — to be 
amused ? 

Family cares is another 'excuse, and, with many, 
a sufficient one in the sight of God and man. Says 
John Angell James, " Duties cannot be in opposition 
to each other. There is no religion in neglecting a 
dependent family, and allowing home to be a scene 
of confusion, even though it be to attend public wor- 



PRAYER MEETING. 



45 



ship; and if this must be the result, judgment and 
conscience being witnesses, your way is clear, and 
the place of your duty is home. But be quite sure 
that you could not, by method, diligence, prepara- 
tion, and judicious delegation, attend to every duty 
at home, and yet have opportunity for one weekly 
visit at the sanctuary." The same may be said in 
respect to the prayer meeting. 

The pressure of business often leaves no time 
for attendance upon this means of grace. It is all 
some Christians can do to wind up their business on 
Saturday night, and be ready for the Sabbath wor- 
ship, without devoting a single hour of the week to 
prayer and conference. We do not hesitate to affirm 
that such an excuse is generally unchristian. Is it 
not a Christian's duty to show to the world that re- 
ligion is of more importance than amassing wealth ? 
True, he has a duty to discharge at home in the sup- 
port of his family ; but beyond the absolute demands 
of this livelihood, is not a neglect of the means of 
grace for worldly gain a dishonor to his profession ? 
Ought he not to regulate his temporal affairs so as 
to favor his spiritual interests ? Is he doing right to 
consume so much time in worldly business that he 
cannot meet with the brethren one hour in a week 
to pray ? Ought he not to economize his time so as 
to be able to devote a portion of a single evening on 
each week to God? If all the saints were thus 



46 



PRAYER MEETING. 



taxed by the calls of business, what would become 
of a perishing world? 

Fatigue, in consequence of the labors of the day, 
detains many. There are hard-toiling fathers and 
mothers in the church who possibly may be excused 
on this score. "We would not affirm that such an 
excuse is never acceptable to Christ ; yet, in all or- 
dinary circumstances, such inquiries as the following 
may be raised : Is it right for a Christian professor 
to exhaust his energies in worldly pursuits, so that 
he has no strength remaining for the service of Cod? 
Ought he not to husband his energies with refer- 
ence to the weekly service of God's people ? Is 
any other policy consistent with a profession of re- 
ligion ? 

Others absent themselves from the prayer meet- 
ing because they cannot take an active part in 
the exercises. They are modest and timid, and 
distrust their ability to be active in this service. 
Then let their silent presence encourage the breth- 
ren who can speak and pray. It is cheering to 
pastor and the praying members of his flock to see 
the brethren attend the prayer circle, even though 
they are silent It is encouraging to know that they 
love to be there, and that their hearts are in spiritual 
sympathy with those who do exhort and supplicate. 
There is power in the presence of a mute Christian, 
even. He adds one to the number; he helps fill the 



PRAYER MEETING. 



47 



vacant seats ; he contributes his example to remove 
the painful void which often exists in such places of 
devotion ; he disarms the caviller of a mighty weap- 
on ; he aids in removing the stigma from the church, 
that only a fifth or sixth part of the members are reg- 
ular attendants upon this season of devotion. In 
short, he appears to better advantage as a professing 
Christian, both to saints and sinners. 

The meetings are dull and void of interest. 
So say some delinquent Christians, and excuse 
themselves from attendance on this ground. It is 
worthy of remark, however, that this excuse is gen- 
erally offered by those who seldom take an active 
part in these religious exercises. They are an un- 
fortunate class, whose singular natures, too little 
moulded by grace, cause them to perceive defects 
in almost every exhortation and prayer they hear. 
To all such, the following counsel may be tendered. 
If the meetings are dull and uninteresting, then at- 
tend yourselves, take a part, and make them interest- 
ing. If the brethren do not pray or speak as they 
ought, then furnish them with an example worthy of 
imitation. Every pious brother would thank you 
with all his heart for such a beneficent service, and 
the minister's heart would overflow with gratitude. 
This complaining that the prayer meeting is dull 
and tedious, by one who never attempts to make it 
otherwise, is obnoxious to reason and Christian pro- 
priety ; for duty requires that these persons employ 



48 



PRAYER MEETING. 



every energy to contribute to the general interest 
and profit of such gatherings. 

Disaffection with one or more of the brethren, 
and especially with the pastor, often leads the church 
member to neglect, and even utterly to abandon, the 
prayer meeting. It is the natural consequence of 
such alienation of feeling ; for he who fosters such a 
temper of mind is unfitted to pray himself, or enjoy 
the prayers of others. If he were in the right him- 
self, and possessed the proper spirit, he would be 
forgiving, and pray for those who are in the wrong. 
And certainly, if his conscience did not approve his 
course, he could have no heart to pray. Such an 
individual has a difficult case to defend before God. 
Let him take either horn of the dilemma, and he 
will not be able to escape censure. If others are 
guilty, so much the more need of praying with and 
for them. If he himself is guilty, then he ought to 
seek forgiveness on his bended knees, not only in 
his closet, but in the meeting for social prayer. 

Habit detains many. They have no particular 
excuse to present if interrogated upon this subject. 
Perhaps they cannot exactly tell why they do not 
attend. We apprehend, however, that, if the true 
reason were put into plain English, it would run 
somewhat as follows : " We have staid at home, and 
therefore we continue to stay at home!' It is a very 
censurable habit to form. It is indicative of a spir- 
itual state of mind not altogether encouraging. It is 



PRAYER MEETING. 



49 



evidence of an alarming lack of interest, which 
ought to startle the professor into spiritual life and 
activity ; for he must know that this "dead sea" state 
of mind is, of all things, to be dreaded. " It is the 
still water which becomes stagnant and impure ; the 
running, moving streams are always clear. If you 
have steam machinery, you must work it, or it soon 
gets out of order. If you have a horse, you must 
exercise him ; he is never so well as when he has 
regular work. If you would have good bodily health 
yourself, you must exercise. If you always sit still, 
your body is sure, at length, to complain. And just 
so it is with the soul. The active, moving mind is a 
hard mark for the devil to shoot at. Try to be 
always full of useful employment, and thus your 
enemy will find it difficult to get room to sow 
tares." * 

There is a class of less important reasons which 
cause the members of churches to neglect the meet- 
ing for prayer, such as excessively hot or excessively 
cold weather, a degree of indisposition which does 
not detract an iota from the amount of their daily 
labor, the prospect of rain or snow, or an engage- 
ment elsewhere, which ought not to have been 
made. These and kindred excuses, frivolous as 
they are, we apprehend, after all, make our prayer 
meetings thin and dull. 



* Ryle. 

5 



50 



PRAYER MEETING. 



Popular sentiment does not attach such odium to 
neglect of social worship as to the neglect of public 
worship. It is not considered disreputable for a 
professing Christian to stay away from this service ; 
but if he habitually absents himself from the sanc- 
tuary on the Sabbath it attaches disgrace to his 
character, and subjects him to church discipline, 
The followers of Christ should beware that the 
absence of this public odium to those who neglect 
the prayer meeting does not influence them to re- 
main at home. Any such regard to public opinion, 
as the arbiter of Christian conduct, is censurable in 
the extreme. 

That Providence may frequently detain members 
of the church from these devotional seasons, and, in 
some instances, excuse Christians wholly from at- 
tendance, we have admitted enough to show ; but 
how careful ought Christians to be that inclination 
or desire do not lead them to interpret the designs 
of Providence to favor delinquency and sin ! How 
interested should they be to act in accordance with 
truth and duty, that, when they may be interrogated 
respecting their absence from the meeting, they may 
be able to say, with honest convictions, " Providence 
detained me " ! 

We have often thought it would be a wise policy 
for the members of our churches to adopt, when 
necessarily detained from the prayer meeting, to 
remember in secret places their brothers and sisters 



PRAYER MEETING. 



51 



who have assembled. Very many at home, in every 
town and village, might find a few moments, during 
the hour which the brethren have devoted to prayer, 
in which to commune with God in behalf of the 
praying circle. We can scarcely conceive of a hap- 
pier influence than such a practice would have upon 
the spiritual condition of the church. It would be 
emphatically girdling the town or village with the 
voice of supplication. It would give wings to the 
faith of those who are assembled to pray. It would 
present such a " strong crying unto God " as to 
secure the divine benediction. 

The custom prevails with our churches to hold 
meetings for prayer and conference upon Sabbath 
evening. As what has been said already applies 
only to the weekday prayer meeting, we need to give 
a passing notice to this Sabbath evening exercise. 
It is not our object to speak of the propriety or sanc- 
tion of this meeting, but simply, now that the ser- 
vice is very generally observed by our churches, to 
throw out some brief suggestions in relation to duty. 

If a Sabbath evening service is approved and held 
by the church, it ought to be sustained by its members. 
Their presence, at least, so far as they can possibly 
attend, ought to contribute to this end. Such a ser- 
vice is more numerously attended by the impenitent 
than the weekday gathering ; and, of course, it is 
more important that it be well sustained by a good 
representation of God's people. If unbelievers find 



52 PRAYER MEETING. 

that the minister and deacons, with I\Ir. A and Mr. 
B, are the only male members of the church pres- 
ent, while a hundred or more of the impenitent are 
there, they will not be likely to think very highly of 
the religious interest and concern among the follow- 
ers of Christ. What occasion, then, do our churches 
give unbelievers to cavil and censure ! How small 
a proportion of Christian professors attend this ser- 
vice ! After conversation upon this subject with 
several pastors, I have found that the average at- 
tendance by the followers of Christ does not much 
exceed the attendance upon the weekday service. 
It is a state of things which cannot be too quickly 
remedied. It is a serious question, whether the 
influence of such lack of interest among professing 
Christians, in the salvation of the impenitent, does not 
do more injury than the efforts of the few who sustain 
these meetings do good. Vv 7 " ould that every Christian 
might resolve at once to bring about a more encour- 
aging and creditable state of things ! "Would that the 
sentiment might pervade the church universal, " We 
must abandon the Sabbath evening worship, or else 
cooperate to sustain it " ! Would that sympathy 
enough with faithful pastors existed in the church to 
excuse them from this service, or else spare them an 
unavoidable wear and tear of constitution by staying 
up their hands and encouraging their hearts by ac- 
tive cooperation ! Then would the issue be better, 
both to pastor and people. 



PRAYER MEETING. 



53 



It should not be inferred from the foregoing that * 
a professing Christian who absents himself from the 
prayer meeting is a hypocrite. Many good men are 
not always where they ought to be. Inconsidera- 
tion may have somewhat to do with this, as well as 
moral inertia. Thomas, the doubting but excellent 
Christian, was absent from the first meeting for 
prayer and conference which the disciples held in 
Jerusalem, on the evening following the resurrection 
of Christ ; and when told by the brethren that the 
Savior was in their midst, that they communed 
with him face to face, he appeared to be quite as 
unbelieving as are worldly-minded Christians now 
concerning the promise, " Where two or three are 
gathered together in my name, there am I in the 
midst of them." His language was, " Except I shall 
see in his hands the print of the nails, and put my 
finger into the print of the nails, and thrust my hand 
into his side, I will not believe." Judging from the 
small portion of the church who attend the weekly 
prayer meeting in these times, we should infer that 
professors are equally incredulous now respecting 
the spiritual presence of Christ on such occasions ; 
for who would not practise much self-denial to be 
.present where the Savior vouchsafes to appear? 
Who would not be put to some inconvenience to 
enjoy a season of sacred communion with his Lord 
and Master ? Yet many good men allow their un- 
belief, as did Thomas, to detain them from this re- 
5# 



■54 



PRAYER MEETING. 



ligious service. It is a stain upon their Christian 
characters, although it does not prove that they are 
destitute of religion. 

Thomas was a great loser on that occasion. What 
would he not have given to have set his eyes upon 
the Savior after he had risen from the dead ! "What 
a glorious sight to a loving disciple — the face of Him 
who died and rose again ! Could professing Chris- 
tians realize how much they lose in absenting them- 
selves from the place of social prayer, I am sure 
they would not require argument or persuasion to 
induce them to attend. A just appreciation of the 
Savior's spiritual presence at such seasons of devo- 
tion would remove many excuses which now detain 
disciples at home. 

Who can doubt the propriety of the prayer meet- 
ing, when Christ sanctioned, by his presence, the 
assembly where Thomas was not? If any such 
there are among the body of true believers, let them 
come with us into the praying circle, where love 
kindles, and faith wrestles at the throne of grace, 
and they shall learn from delightful experience that 
Christ is there. They will go away, no longer doubt- 
ing whether Christ approves of such communings of 
spirit and such comminglings of desire. The ele- 
vated tone of their religious feelings and sentiments 
will be proof enough of the Savior's approbation. 

I close this subject with two remarks to Christian 
professors. 



PRAYER MEETING. 55 

The prayer meeting needs you. The facts pre- 
sented leave no room for doubt in this regard. Its 
prosperity and blessing to the church and world 
depend upon your presence and hearty cooperation. 
An orphan never needed a friend more than this oft- 
forsaken meeting needs yourselves. It asks, it in- 
vites, yea, it implores, your presence. By the good 
it proffers you, by the glory it yields to God, it be- 
seeches you to come ! 

YOU NEED THE PRAYER MEETING. He wllO asserts 

that he does not has reached a height of self-confi- 
dence and pride from which he will have a fearful 
fall. Not need the prayer meeting! Then you 
ought to be translated, Elijah-like, to a world where 
better beings than dwell on earth reside. Old or 
young, rich or poor, high or low, bond or free, bar- 
barian, Scythian, Jew, or Greek, you need the moral 
influence of the praying assembly ; you need it at 
all times, and in all places ; you need it whether 
your circumstances are prosperous or adverse ; you 
need it both in health and sickness ; you need it 
whether living or dying. If old, you need it to fill 
with peace the latest hours of life, and plume the 
spirit's wings for fields of everlasting joy. If young, 
you need it to guide youth's wayward footsteps, and 
to create a love for the place of prayer which will 
abide with you to the end of life. Young professors 
of religion need to commence their Christian course 



56 



PRAYER MEETING. 



by a scrupulous regard for this social worship ; for, 
as the beginning is, so, generally, will be the end. 

We would utter it in the ear of every Christian in 
the land, You need the prayer meeting, and the 

PRAYER MEETING NEEDS YOU ! 



CHAPTER III. 



CHURCH MEETING. 

Custom of Churches. — Object of this Meeting twofold : 1. Business ; 
2. Devotional Exercises. — Importance of. — Demands Interest of 
all. — Non- Attendance. — Some so ignorant of Church Affairs as 
not to know when a Brother is under Discipline. — Important Case 
of Discipline will not call some Members to Meeting. — Irresponsi- 
bility. — Sad Consequences restdting. — Compels a few to assume 
the Responsibility of doing Business. — Delays Action to the Re- 
proach of Religion. — Church in B — — . — Another* Case. — Often 

followed by Dijficidties and Strife. — Church in S- . — Another 

Case. — Supposed Cases. — Duty plain. — Remarks of Rev. Albert 
Barnes. 

It is the custom of our churches generally to ob- 
serve a monthly meeting for the transaction of im- 
portant business. Some of our larger city churches, 
however, observe such a meeting weekly, devoting 
a portion of the time to religious services. This is 
called the church meeting, because it is designed 
especially for its members. 

The object of this meeting may be considered 
twofold : 1. To transact business. No organization 
can exist without more or less business to be trans- 
acted. Every well-ordered church must have much 

(57) 



58 



CHURCH MEETING. 



of it to do. It is incident to its prosperity. And 
since the introduction of business into the weekly 
prayer meeting, even for a religious purpose, seems 
to secularize it beyond what is consistent with true 
devotion, it becomes highly important to sustain a 
meeting at which business is first to be done ; then, 
all other meetings may be strictly religious. 2. De- 
votional exercises. Frequently there is little busi- 
ness to claim attention at meetings appointed for 
this purpose. In such cases the time is employed 
in devotional exercises, as at the ordinary weekly 
service of prayer and conference. By this wise ar- 
rangement there is no interruption of the usual re- 
ligious meetings, while this special gathering of the 
church may be made a season of Christian fellow- 
ship and communion with God when there is no 
business to be transacted. 

The importance of such a meeting to the church 
may be seen from the character of the business to 
be transacted. It consists in granting letters of dis- 
mission and recommendation to members, the exam- 
ination of candidates for admission, the adjustment 
of rules and regulations, action in behalf of the poor 
and needy in the church, the discipline of erring 
members, and such other business as circumstances 
and unforeseen emergencies demand. None of tins 
can be omitted without inflicting a lasting injury 
upon the church. It concerns every member. All 
ought to feel a deep interest in whatever relates to 



CHURCH MEETING. 



59 



the welfare of the church to which they belong. 
Hence all ought to be interested in the most painful 
part of the business of the church meeting, even in 
the most unpleasant cases of discipline ; for it is a 
truth confirmed by experience and observation, that, 
" whether one member suffers, all the members suffer 
with it." If the hand, or foot, or eye becomes dis- 
eased, every part of the body deeply sympathizes 
with it; and,. if it be not arrested, the disease often 
diffuses itself throughout the entire system. Thus 
the great apostle presents a familiar physical truth 
in order to teach a moral lesson concerning the pros- 
perity of the church. Although he has particular 
reference to members in poverty, affliction, tempta- 
tion, and persecution, yet it is a fair inference, if not 
a direct principle involved, corroborated by abundant 
facts, that, as the disease of a single member of the 
body causes all members to suffer with it, so may 
the error or sin of a single professor affect the whole 
church ; and, if not arrested, it may diffuse itself like 
an insidious disease. Upon this important fact may 
be based an appeal to professing Christians in re- 
spect to deep interest in whatsoever pertains to the 
welfare of each other and their respective churches. 
A more weighty consideration cannot engage the at- 
tention ; a more reasonable duty cannot be urged. 
Another has said of the professing Christian, " He is 
a part of that total church which the Savior came to 
redeem, and which is declared by him to be * the 



60 



CHURCH MEETING. 



light of the world and the salt of the earth,' and to 
which he has issued the commandment ' to preach the 
gospel to every creature.' Whatever there is of honor, 
of purity, of truth, of respectability in the church, is, in 
part, intrusted to his hands, as to each freeman in a 
republic is committed a portion of the honor of his 
country, to each soldier in an army a portion of the 
honor of her flag. "When he became a member of 
that church, by the very nature of the transaction a 
portion of its honor was intrusted to him ; and by the 
same transaction he assumed a portion of its respon- 
sibility." # All, then, should cooperate to do the 
business which is incident to the church organiza- 
tion. " The eye cannot say unto the hand, I have 
no need of thee ; nor, again, the head to the feet, I 
have no need of you." Neither can one member of 
the church declare that the influence, the effort, the 
cooperation of another in this branch of Christian 
duty is not wanted. Nor, on the other hand, can a 
member say that he is incompetent to participate 
in transacting important business for the church, nor 
that it does not concern himself, nor that he bears no 
part of the responsibility. Reason will not excuse 
him, conscience will not excuse him, his covenant 
vow will not excuse him, God will not excase him. 
" If the ear shall say, Because I am not the eye I 
am not of the bod}', is it therefore not of the body ? " 



* Rev. Albert Barnes. 



CHURCH MEETING. 



61 



He must be concerned for the proper adjustment of 
all business relating to'the prosperity of the church. 

How is it, then, as to the facts in the case? Does 
the usual attendance upon the church meeting indi- 
cate that much importance is attached to the trans- 
action of its business ? The facts may be briefly 
stated. There is no meeting of the church usually 
attended by so few members, especially if it be 
known that business will consume most of the 
time. Christians, who love to be in the place of 
prayer, devotional and conscientious disciples, and 
especially the female portion of the church, are 
not there, because " it is a business meeting." The 
obligation to meet for prayer and conference is fully 
acknowledged, but not the obligation to meet for 
the transaction of necessary business. That such 
is a common sentiment with Christian professors 
must have appeared to every careful observer. Nor 
is it confined entirely to the church. In every or- 
ganization the same facts appear. In the school 
district, in the lyceum, in the anti-slavery, temper- 
ance, or missionary society, by far the smallest at- 
tendance is at the meeting to transact business. It 
sometimes demands a special effort on the part of 
some individual to secure the attendance of a number 
sufficient to form a quorum. It would not be difficult 
to find instances where such meetings have been re- 
peatedly adjourned in order to assemble enough per- 
sons to do the business required. In the church there 
6 



62 



CHURCH MEETING. 



is not often such gross negligence as this ; and there 
ought never to be even an approach to it. That a 
business meeting is less interesting to the active 
Christian than one that is strictly religious, is readily 
admitted. Especially is this true of the female por- 
tion of the church. It is not at all strange that to 
them the ordinary routine of a business meeting is 
dry and devoid of special interest. Still, as the pros- 
perity of the church requires such business to be 
done, this alone ought to commend it to every Chris- 
tian's attention, even though it be as a duty rather 
than a privilege. A female member of the church 
is really as much concerned for the happy issue of 
all questions relating to its welfare as are the males. 
Hence the importance of keeping themselves in- 
formed in regard to the nature and progress of the 
more important matters, at least, which are discussed 
at the church meeting. 

In addition to what has been said respecting the 
want of interest among professing Christians con- 
cerning the transaction of church business, the fol- 
lowing facts may be cited : In almost every church 
there are members, both male and female, who are 
so poorly acquainted with its business affairs as 
scarcely to know when a brother or sister is under 
discipline. Many important subjects are discussed 
and settled at the regular meetings of which they 
are wholly ignorant. One of the last interrogations 
which they put to a fellow-disciple relates to the 



CHURCH MEETING. 



63 



business of the church. Indeed, one of the last con- 
siderations which occupies the attention regards the 
action which the church has taken about this, that, 
or the other thing. Even a case of trying discipline, 
in which the working members feel as if they should 
sink under the weight of responsibility and grief 
which the circumstances create, does not bring them 
out even to see, and much less to act. Perhaps they 
studiously avoid cooperation, much preferring to 
leave the unpleasant business to be transacted by 
others, as if they could elude the responsibility which 
their covenant relations impose. They seem to think, 
or at least their conduct indicates such a sentiment, 
that it is entirely a matter of choice, rather than of 
duty, whether they cooperate in administering neces- 
sary discipline or not ; in other words, that no part 
of the responsibility rests upon themselves unless 
they are pleased to assume it. A sad mistake is 
this for one who has voluntarily taken upon himself 
the most solemn obligations that can be imposed 
upon mortal man — an unwarrantable position for 
him who has covenanted "faithfully to instruct, re- 
prove, and admonish its members ivhen they go astray, 
and meekly to be instructed, reproved, and admonished 
by them when yourselves do err!' * 

The consequences resulting from this irresponsible 
feeling in respect to the business of the church, and 

* The usual pledge of the covenant. 



64 



CHURCH MEETING. 



this non-attendance upon its business meetings, are 
such as every true Christian ought to strive to avoid. 
Some of them are considered below. 

First, it compels a few members to assume the re- 
sponsibility of doing the business. However true it 
is that every church member is responsible to God 
in such matters, yet only those who actually trans- 
act the business are generally considered responsi- 
ble in the sight of men. They have to share alone 
the censure and hostility which their doings may 
awaken. They who stay at home in order to elude 
the obligation are not held amenable at the bar of 
public opinion. They are fearfully responsible to 
God for their non-action ; but no account is usually 
made of this in the judgment of men. The active 
few, who feel that they are not at liberty to refuse 
cooperation even in cases of discipline, are alone 
condemned or acquitted by the decisions of the pop- 
ular voice. This is no coveted post of action to oc- 
cupy, especially when we consider how easily the 
indignation of at least a circle of men and women is 
excited by certain kinds of necessary church action. 
No professing Christian covets such a responsible 
place. Gladly would he be relieved from the un- 
pleasant duty. Gladly would he be accounted the 
least of all the brethren, could he be excused from 
acting with so few. But the necessity is laid upon 
him by the inexcusable neglect of those who are ab- 
sent. He must act ; the cause of religion and the 



CHURCH MEETING. 



65 



honor of his divine Master demand it. Is it right 
for one part of a church to cast so great responsi- 
bility upon the other ? If the question had regard 
to the support of the gospel, would it be right for one 
member to leave another to the necessity of paying 
more than his proper share while he himself pays 
less ? No, is the response from every heart. Then 
is it not equally unchristian for one member to leave 
another to bear the responsibility of church action 
when he ought to cooperate with him ? Are we at 
liberty to impose an undue share of obligation upon 
a brother in respect to the discipline of the church, 
when we are not in regard to the support of public 
worship ? By no means. If it be unchristian to 
cause him to do more than his part in money, it is 
equally so to cause him to do more than his part in 
church action. 

Want of interest in the church meeting often de- 
lays action so as to prove detrimental to the cause of 
Christ. The brethren very naturally shrink from 
transacting important business when only a few of 
their number are present. They would avoid the 
charge of acting hastily or assuming too great re- 
sponsibility. Delay appears to them less hazardous 
than immediate action by a minority of the church. 
Therefore, business which ought to be immediately 
adjusted is frequently postponed from month to 
month, until a larger attendance can be secured. 
Numerous facts might be cited upon this point to 
6* 



66 



CHURCH MEETING. 



corroborate the above. We will content ourselves 
with the two following : — 

The church in the town of B were about to 

act upon the question of taxing themselves to defray 
three fourths of the expense of supporting public 
worship. The plan was suggested in order to equal- 
ize the individual payments, and thus compel some 
who had been delinquent to pay their just propor- 
tion. The charge had been made by the world, and 
the church generally admitted its justice, that cer- 
tain of its members were more deficient in this re- 
gard than some unbelievers. Several of the breth- 
ren determined many times over to introduce the 
subject at the next church meeting ; but the paucity 
of the members present deterred them. Thus month 
after month the subject was delayed, while yet its 
discussion was intended at every monthly meeting. 
It was also generally known that the subject would 
come before the church, and some were heartily op- 
posed to the adoption of such a plan, yet they did not 
make their appearance at the appointed meetings ; 
and when, at length, the subject was fairly before 
the church, action was postponed because Mr. A and 
Mr. B, who had spoken to some member in opposition 
to the proposed plan, were not present. It was 
thought unwise to make a finale of the matter until 
they should secure their attendance, or at least should 
make an effort to this end. Months rolled away, 
and finally the decisive vote was cast, while yet a 



CHURCH MEETING. 



67 



number, including one or two of the opposers, were 
not present. 

In another church, a male member was charged 
by the public with licentiousness, and little doubt 
was entertained, even by the most charitable, that 
the charge was not unjust, although, at present, defi- 
nite evidence was wanting. His character was con- 
sequently sadly marred, and he was a reproach to 
religion so long as he remained in the church unre- 
pentant, while such an accusation was not proved 
false. The scoffer pointed deridingly to the church 
as the abode of such a sinner, and charged the faith- 
ful with sympathy for the offender in his guilt, be- 
cause they did not cut him off at once from their 
fellowship. Many a caviller dilated, in places of 
general resort, upon the prevalence of hypocrisy and ^ 
the cheat of religion. In short, the whole ungodly 
community were in an uproar because such a noto- 
rious character was yet numbered with the people of 
God. 

There was, however, as already intimated, a move- 
ment in the church. The accused had been visited 
according to the divine injunction, and a few were 
urgent to bring the unrepentant man before the 
church. But it was one of those cases in regard to 
which the best of men are likely to be cautious to a 
censurable degree ; for he had wealth, accomplish- 
ments, and honored ancestry upon his side ; there- 
fore, to many he was less approachable than he 



63 



CHURCH MEETING. 



would otherwise have been. Not a few, who real- 
ly desired to see him disciplined, and the reproach 
wiped away from the cause of Christ, were slow to 
act ; so that, after the individual was under disci- 
pline, the many who staid away caused a long delay 
of necessary action. The few who assembled at 
the appointed meetings knew that they were deal- 
ing with a prominent individual in the community, 
whose character, until recently, was entitled to re- 
spect, and hence they felt the need of the coopera- 
tion of every brother in the unpleasant discipline. 
In this way the case was before the church for a 
long period, postponed from time to time in anticipa- 
tion of a more general attendance. All the while a 
stigma rested upon the church in the eye of a wit- 
nessing world. Religion suffered and languished; 
Christ was wounded in the house of his friends ; and 
all because some professing Christians were so irre- 
sponsible in respect to the business which every 
church is obliged to do. 

The lack of attendance upon the church meeting 
is sometimes followed by painful difficulties and strife. 
In other organizations, the instances are numerous 
where important business transacted by a few, even 
at a regular meeting, has sent disaffection through 
the ranks of the absentees. There is no reason, in 
ordinary circumstances, for such absentees to utter 
complaints if the appointment of the meeting and 
the manner of doing the business were not irregular. 



CHURCH MEETING. 



69 



The same is true of the church. Church difficulties 
have had their origin here, as the following facts 
fully attest. 

The church in S adopted a rule requiring 

every member to join the parish. It was done at a 
regular meeting, after the discussion of weeks in the 
church and private circles. There was no haste 
about the action, and no desire to act when any 
member was absent. But, although it was general- 
ly known that the subject was under discussion in 
the church, many, including a good share of the op- 
posers, could not be persuaded to attend. Hence 
the numbers in attendance were forced to do the 
business themselves if it were done at all. The 
result was, alienation of feeling among the mem- 
bers, succeeded by a long season of discord and 
strife, while the rule enacted remained a dead 
letter. 

Another church, at a regular business meeting, 
adopted an unconditional rule, requiring all the 
members to sign a temperance pledge. It was not 
passed until the subject had been repeatedly dis- 
cussed, and those who were opposed to such a 
measure had been urged to appear at the church 
meeting. It was certainly reasonable that the op- 
posers of such a rule should appear and state their 
objections. If they would not, could they justly 
complain of any action on the part of those who 
composed the meeting ? Surely not. The rule was 



70 



CHURCH MEETING. 



finally adopted at a meeting sparsely attended, and 
adopted then for the very good reason that a larger 
attendance could not be secured. But grave charges 
were alleged against those who assumed the respon- 
sibility of said action, and not a little discord marred 
the harmony which had hitherto prevailed. Not- 
withstanding the above-named precautions had been 
taken, many insisted that the rule was adopted at a 
meeting when a few only were present, purposely 
to prevent certain persons having a part in the 
matter. 

We may readily suppose other cases as likely to 
occur as the above. Two or three may be profitably 

noticed. A member of a church in B becomes 

a resident of the town of C . He belongs to 

that class of Christian professors who are not exact- 
ly an honor, nor exactly a disgrace, to the cause of 
religion. Still, to a majority of the members of the 
church in C he is not unfavorably known. Af- 
ter the lapse of some months, in order to comply 
with the requisition of the church, he obtains a letter 
of dismission and recommendation to the church in 
C , and presents himself for acceptance. In ac- 
cordance with the custom which generally prevails, 
his letter is presented at a regular church meeting, 
and he is voted in. Soon one of the habitual absen- 
tees, a Christian professor, in good and regular stand- 
ing, gravely informs the brethren that the new com- 
municant ought not to have been received ; that he 



CHURCH MEETING. 



71 



knows of immoralities enough to exclude him from 
any church ; and that, if he had been at the meeting, 
he should have made them known. All this is true ; 
it is not mere suspicion. The man is verily guilty, 
and has come into the church under a cloak of hy- 
pocrisy. And if the informant had been at the meet- 
ing, where he ought to have been, the church would 
have been spared the reproach which such a member 
brings upon it.* 

Again : a church is considering the matter of re- 
vising its articles of faith, together with its rules and 
regulations. Upon some points all are not exactly 
satisfied. For instance, some would leave the ques- 
tion of infant baptism optional with the parents, in- 
stead of making it a condition of church member- 
ship ; or, perhaps, they would not incorporate into the 
creed the doctrine of election. Yet these and kin- 
dred points have been in the creed from the origin 
of the church, strongly stated as absolute conditions 
of membership. It is hence a matter of considerable 
importance to revise them. There is also quite an 
interest awakened to adopt more stringent rules than 
have heretofore been regarded. In this respect there 

* The author has recently been informed of the case of a man 
who was propounded for admission to a church by letter, with 
others received by profession, when a godless person, hearing his 
name thus announced, disclosed his true character to one of the offi- 
cers in season for the church to reject him. The case shows the 
possibility of the above. 



72 



CHURCH MEETING. 



may have been a looseness on the part of the church, 
as there is apt to be, and now circumstances seem to 
demand more rigid regulations. Business of such 
vital importance to a church requires great unanim- 
ity of feeling and action in order to prove a blessing. 
Unless the voice for change is well nigh unanimous, 
it is hazardous to attempt it. But if such business 
is to be done at an ordinary church meeting, is it possi- 
ble to know the minds of even a majority of the mem- 
bers, unless special effort is made to consult them at 
their homes ? It is not enough to say that the absen- 
tees do not care what revision of the creed is made 
or what rules are adopted. It is a poor compliment 
to them as professing Christians ; and, besides, they 
ought to care. But suppose the revision of the arti- 
cles of belief or the new regulations do essential- 
ly conflict with the views of one or more abse?it 
members ; this would not be strange. Far more 
trifling transactions have given rise to dissatisfaction 
and subsequent strife. Might not the hard feelings 
and discord be spared if the aggrieved party were 
present at the meeting? When he knows that busi- 
ness of such importance is to be transacted, is it not 
his duty to be there, unless Providence absolutely 
detains him? Possibly his presence would preserve- 
the harmony of feeling that heretofore prevailed. 

There can be only one sentiment in relation to 
Christian duty concerning the church meeting if 
such consequences have resulted from neglect, 



CHURCH MEETING. 



73 



and such other consequences may possibly result. 
Against issues so detrimental to Zion every Chris- 
tian ought to guard with untiring assiduity. He 
should be willing to make self-denial in respect to 
feeling and convenience, in order to prevent every 
possible collision. He should be deeply anxious, 
lest his absence from meetings for the adjustment 
of ecclesiastical affairs should be the occasion of 
embarrassment or rupture. Then, and only then, 
will he possess that spirit which will appreciate, in 
a tolerable degree, the importance of the meeting 
whose claims have now been discussed. 

I quote again a paragraph from a sermon of Rev. 
Albert Barnes : " There are large numbers in the 
Christian churches who have only the feeblest con- 
viction, if they have any, of obligation to make direct 
personal efforts to promote the common cause, and 
that the responsibility of maintaining and carrying 
forward religion in the world, in the more direct and 
self-denying and voluntary efforts, is devolved on 
others. A few brief illustrations here will show 
what I particularly wish to get before your minds. 
First, there is a feeling that the ministers of the gos- 
pel should be peculiarly holy and self-denying, and 
dead to the world, dead to its pleasures, its gains, its 
ambition, far more than others ; and yet, will any 
one point me to a place in the New Testament 
which requires ministers of the gospel to be more 
devoted to the work of their Master than, other 
7 



74 



CHURCH MEETING. 



Christians, or to any precept or permission which 
would make that to be right in you which is wrong 
in us ? Second, there is a prevalent feeling that the 
missionary to the heathen should be more deeply 
imbued with the spirit of the Lord Jesus, and with 
the principles of voluntary benevolence, than other 
men ; that he should be more willing to take up his 
cross and to traverse pathless sands, or go through 
driving snows, to do good ; that he, with almost no 
advantages for the cultivation of the graces of the 
spirit in a heathen land, a land without Sabbaths, 
and sanctuaries, and Christian fellowship, should be 
more holy than we who, in a Christian land, enjoy, 
in rich abundance, all the means of grace. But 
will any one point to the place in the New Testa- 
ment which shows that there is to be one standard 
of holiness and self-denial for him, another for you 
and me ? # # # How few are they in any 
church who feel the responsibility of laboring for the 
conversion of sinners as a specific thing to be done ! 
How few are they who feel any responsibility for 
keeping up meetings of social prayer ! How few 
are they, among those who are well qualified, who 
feel under obligation to engage in Sabbath school 
instruction ! How few are they, and even among 
those who will not refuse to contribute to the object 
when applied to, who feel under personal obligation 
to originate any movement for the promotion of the 
objects of Christian benevolence, or to be the well- 



CHURCH MEETING. 



75 



known and efficient patrons of the institutions which 
contemplate the conversion of the world! On the 
minds of the few these obligations are deeply and 
permanently felt ; on the mass, even, of professed 
Christians, it is feared, they are not felt ; by the 
mass, certainly, they are not regarded." And it is 
this feeling of irresponsibility in regard to the trans- 
action of church business which causes the church 
meeting to languish. 



CHAPTER IV. 



PREPARATORY LECTURE, AND LORD'S SUPPER. 

The Lord's Supper a simple Ordinance. — Observed in Remembrance 
of Christ. — Men always sought to perpetuate Memory. — Christ 
had Reference to this Element of Human Nature. — His Plan dif- 
fers from that of Men in Simplicity. — Founded on Law of Asso- 
ciation. — How important and solemn this Sacrament. — Hence 
the Custom of observing a preparatory Season. — Communicants'' 
Prayer Meeting. — Lecture useful. — Best Plan should be adopted. 
— Preparatory Lecture joorly attended. — Members do not pre- 
pare for Lord's Supper. — Abbott's Remarks. — Providence only 
should detain them from this Ordinance. — Shoidd not stay away 
became of personal Difficulties with Members, or because there are 
wicked Persons in the Church. — " When they had sung a Hymn, 
they went out into the Mount of Olives." 

The last night of our Savior's earthly sojourn had 
come. Defenceless and persecuted, he retired to an 
upper chamber with his twelve unprotected friends 
for the last interview before his ignominious death. 
The morrow would remove him from the society of 
his disciples and from all the scenes of his earthly 
mission. Hence he would do something to insure 
a living bond of union between his disciples and 
himself after the awfid tragedy of the cross should 

(76) 



PREPARATORY LECTURE, AND LORD'S SUPPER. 77 

be enacted. He would have a strong Christian 
affinity uniting the hearts of his friends in the flesh 
to himself when he should be no longer visible to 
the bodily eye. He would leave some suitable me- 
morial of his dying love to remind his followers, in 
every age, of his sacrifices for the salvation of the 
soul. And the ordinance which he instituted for 
this purpose, how simple ! how perfectly accordant 
with the simplicity of his character and doctrines ! 
how unpretending and modest ! View it as de- 
scribed by the sacred writer : — 

" The Lord Jesus, the same night in which he was 
betrayed, took bread; and when he had given thanks, 
he brake it, and said, Take, eat ; this is my body, 
which is broken for you ; this do in remembrance of 
me. After the same manner also he took the cup, 
when he had supped, saying, This cup is the new 
testament in my blood ; this do ye, as oft as ye 
drink it, in remembrance of me. For as often as ye 
eat this bread, and drink this cup, ye do show the 
Lord's death till he come." 

Plow simple ! The scoffer may see in the ordi- 
nance nothing but puerile and meaningless ceremo- 
ny, and hence may pity the supposed superstitious 
disciples who come to the supper of the Lord. His 
eyes are not opened to behold the meaning and 
beauty of the unpretending rite. As to the ordinary 
traveller there is no language or meaning in the hie- 
roglyphics cut upon the marble slab that is dug from 
7 # 



78 



PREPARATORY LECTURE 



the ruins of Nineveh, while to him who has learned 
to interpret the strange characters they contain the 
truthful history of a people long since passed away, 
and prove the divine origin of the Scriptures, so, to 
him whose blind eyes have never been unsealed by 
the spirit and grace of God, there is no beauty or 
dignity in the consecrated bread and wine ; while he 
who is made, by divine grace, to discern spiritual 
things, can perceive a design and adaptation in the 
sacred symbols, which revives his drooping graces, 
and increases his love for Christ. 

" This do in remembrance of me." To perpetu- 
ate the memory of himself, as a suffering Savior, was 
the object of Christ in the institution of this ordi- 
nance. The impression of past scenes and experi- 
ences, however marked at the thne, are in danger of 
being effaced by the cares and changes of life. Men 
have had regard to this fact in all ages, in the erec- 
tion of monuments and the celebration of remarka- 
ble events. Our land is dotted with rising shafts to 
mark the spots of our fathers' great exploits. The 
places on which the champions of truth made their 
most signal achievements for the church are often 
rendered familiar, through befitting memorials, to 
children's children ; and various times in the yeai 
we observe days, with the jubilant multitude, in com- 
memoration of past events. Such customs have 
been handed down to us from patriarchal times 
Sacred history abounds in such examples as tha* 



AND LORD S SUPPER. 



79 



of the twelve tribes, in the reign of Joshua, setting 
up a monument of stones, on the banks of the Jor- 
dan, in commemoration of their deliverance from its 
swelling flood. Perhaps in most of such examples 
as we find upon the sacred record there is less of 
extravagant display, and more of simplicity, than 
characterize kindred incidents of the present day; 
but in each and all there is a marked design to per- 
petuate the remembrance of past events. There is 
the recognition, in all such cases, of the fact that 
man needs the aid of suitable memorials in order to 
retain the impression of by-gone scenes. Doubtless 
the celebration of the anniversary of our national in- 
dependence has served to perpetuate the recollection 
of the early struggle of our fathers for liberty. In- 
deed, it is not too much to believe that it has kept 
the fire of patriotism burning in numerous hearts, 
and made posterity more grateful to God for the 
priceless boon of freedom. 

Christ evidently had in view this element of hu- 
man nature when he instituted the supper as a me- 
morial of his love. He saw that, without something 
of the kind to interrupt the worldly schemes and 
musings of his people, the gospel which he preached 
would be likely to lose its power over human hearts. 
Therefore, he would gather them from time to time 
around the table which his goodness spreads as a 
remembrancer. He would fan the dying embers 
of Christian devotion to a flame by the memory of 



so 



PREPARATORY LECTURE 



his atoning sacrifice, and inspire gratitude and love 
by the recollection of the shedding of blood " for the 
remission of sins." The great duty of the commu- 
nicant at the table of the Lord is to remember 
Christ — to remember him as Savior, and the 
brightness of his Father's glory — to remember his 
toils and sacrifices in establishing his kingdom on 
earth — to remember his agony in the garden, and 
his sufferings upon the cross — to remember him as 
Mediator and Intercessor, and now waiting in heaven 
to welcome his followers to an inheritance of per- 
petual delight. What better recollections can ani- 
mate the immortal mind ? What nobler, sublimer 
themes can command its power ? What more im- 
pressive appeals can move the heart ? 

This plan of Christ to perpetuate his memory dif- 
fers widely from the usual methods adopted by man- 
kind to secure a similar object. In all ages, ambi- 
tious and aspiring men have sought to perpetuate 
their renown by leaving some proud monument be- 
hind them when they die. Unless they could found 
a city, or erect a mausoleum, or build a pyramid, or 
rear a lofty column of brass or marble, they scarcely 
hoped their names would live on earth. Hence Rom- 
ulus founded Rome ; Cephrenes built the great pyr- 
amid of Memphis ; Trajan reared a lofty pillar; and 
Caesar stamped his effigy upon the coin of his mighty 
empire. But Christ did not ask for brass or marble ; 
he sought for no shaft or monumental pile to embalm 



AND LORD'S SUPPER. 



SI 



his name in the grateful recollections of posterity. 
He simply asked that his followers might meet from 
time to time, and receive the consecrated bread and 
wine in remembrance of his sufferings and death. 
And when the corroding touch of time shall have 
wasted the proudest works of art and ingenuity, and 
the names they were designed to perpetuate are re- 
membered no more, this simple ordinance will still 
endear the risen Savior to the hearts of converted 
millions. It is Christ's monument, that will live as 
long as the world endures. 

This plan of Christ to prolong the recollection of 
himself among his followers, by receiving the sacred 
symbols, is founded upon an important law of the 
human mind — the law of association. The associa- 
tion of two things in the mind so unites them that 
the mention of one will suggest the other. The 
name of Washington is associated with our inde- 
pendence ; we cannot speak of one without thinking 
of the other. The slow tolling of the bell immedi- 
ately suggests the death scene and funeral. When 
we meet a person who is notorious for swearing or 
profligacy, we at once think of his loathsome vice. 
On the other hand, when we meet an individual 
who is famed for his 'generosity or purity, our minds 
dwell immediately upon his virtue. So the institu- 
tion of the Lord's supper, where we receive the em- 
blems of our Savior's body and blood, is so asso- 
ciated in the mind with his agonies upon the cross 



82 



PREPARATORY LECTURE, 



that we cannot come to the solemn feast without im- 
pressive thoughts of his love and stupendous sacri- 
fice. It is impossible to participate in this Christian 
privilege, with even an ordinary degree of devotion, 
without visiting, in imagination, Gethsemane and 
Calvary. The ordinance, being founded upon the 
laws of the mind, is well suited to preserve the re- 
membrance of Christ. 

The Scriptures attach great importance and so- 
lemnity to the relations of the communicant at the 
table of the Lord. They present it as the most sol- 
emn and responsible place which the believer can 
occupy. They admit of no excuse for worldliness 
or thoughtlessness during this communion season. 
It is coming into such a nearness to untold agonies, 
to groans, and blood, and expiring life, that any feel- 
ings and views other than those inspired by earnest 
piety are sure to incur the displeasure of Almighty 
God. The anathema pronounced upon those who 
come to this supper with little or no regard to its 
solemn import is exceedingly fearful. Language 
could not be uttered more expressive of divine dis- 
pleasure to deter the professing Christian from 
coming recklessly to Christ's table. Hear the great 
apostle as he treats of this subj ect to the Corinthian 
church : " Therefore let us keep the feast, not with 
old leaven, neither with the leaven of malice and 
wickedness, but with the unleavened bread of sin- 
cerity and truth. "Whosoever shall eat this bread 



AND LORD'S SUPPER. 



83 



and drink this cup of the Lord unworthily, shall be 
guilty of the body and blood of the Lord. But let a 
man examine himself, and so let him eat of that 
bread, and drink of that cup. For he that eateth 
and drinketh unworthily, eateth and drinketh dam- 
nation to himself, not discerning the Lord's body." 
One would suppose that such a fearful warning 
would be enough to insure self-examination on the 
part of every Christian before receiving the sacred 
symbols. To come to the table with plans of world- 
ly business, or cherishing some darling sin, to ap- 
pear there with unkindness or malice towards a 
fellow-traveller to eternity, or with pride, jealousy, 
envy, and kindred evil passions rankling in the 
heart, is to brave the above terrific threatening of 
Jehovah. What Christian disciple dare take upon 
himself the awful responsibility of receiving the 
bread and wine with stupid indifference or an unfeel- 
ing heart ? Who would run the hazard of exciting 
divine indignation by the demeanor of a careless 
communicant? Who would not be solicitous lest 
he eat and drink " damnation to himself''' ? 

Upon the importance and solemnity attached to 
this ordinance is based the custom of the church to 
observe devotional seasons preparatory to it. If re- 
ceiving the emblems imposes so great responsibili- 
ties upon the communicant, then, certainly, a suita- 
ble preparation is the dictate of reason and con- 
science. " Let a man examine himself, and so let 



84 



PREPARATORY LECTURE, 



him eat that bread, and drink that cup." Hence it 
has long been the custom with pastors to preach a 
lecture to church members preparatory to the Lord's 
supper. Some churches, however, dispense with 
the set lecture, or sermon, and sustain a " commu- 
nicant's prayer meeting.'' Others observe a service 
in which all the members of the church, male and 
female, are expected to participate, by speaking of 
their experience with reference to the approaching 
sacrament. 

That the usual preparatory lecture is more useful 
than the other services named above to prepare the 
church member for the communion season, some 
will question ; and all, doubtless, will admit that it 
may sometimes give place to the meeting for con- 
ference and prayer with great advantage, and, per- 
haps, in some latitudes, be set aside entirely for the 
substitution of the latter. The labor of preparing 
the lecture amid duties which already tax the 
pastor beyond his strength, and the paucity of the 
number who listen to it, may be urged as objections 
to this service. Would that the latter objection did 
not apply with such force as it really does ! for, if 
the attendance upon the lecture were more general, 
its usefulness and consequent importance would be 
better appreciated. Besides, it would furnish an 
excellent opportunity for the preaching of those plain 
and pungent sermons which every faithful minister 
must preach It would be far more congenial to a 



AND LORD'S SUPPER. 



85 



pastor's feelings to expose the delinquencies of God's 
people on this occasion than upon the more public 
ministrations of the Sabbath. Still, the importance 
of the lecture, so extensively observed, at least by 
Congregational churches, ought not to be overlooked. 
Though it fail, in any degree, to secure the object 
designed, — -preparation for the Lord's supper, — 
that failure is not necessary. Fidelity to covenant 
vows, on the part of Christian professors, may. ren- 
der it an invaluable means of grace. 

The most successful way of securing the necessa- 
ry degree of spirituality with which to appear at the 
table of the Lord ought certainly to be adopted; nor 
should the communicant depend entirely upon the 
more public service for the requisite preparation. In 
secret places he should commune with his own 
heart and with God before he comes to enjoy the 
closer communion of the holy eucharist. It is, after 
all, in retirement that the heart is purged from sin, 
and the Christian is fitted to receive, with becoming 
humility and faith, the memorials of our Savior's 
love. The neglect of private devotion will chill the 
affections, even though there is a constant attend- 
ance upon the meetings for prayer and conference. 
Hence, whatever be the character or frequency of 
public religious services, self-examination and secret 
prayer are indispensable as a preparation for the sup- 
per of the Lord. 

Yet, whatever preparatory service is nominally 
8 



86 



PREPARATORY LECTURE, 



sustained by the church, whether it be a lecture or 
prayer meeting, it ought to be generously attended 
by the members. If only a few are present, the 
service is lost to the church as a whole. At present, 
there is almost universal negligence in our churches 
in respect to the preparatory lecture. In churches 
of ordinary size, only from one fourth to one half of 
the members attend at any one time upon this ser- 
vice. In the larger churches, the proportional num- 
ber is still less. An officer of one of the largest 
churches in the state informed me that the average 
attendance at the preparatory lecture was only one 
eighth of their number. This may be an exception, 
and we hope for the honor of Christ that it is ; but 
that Christian professors are delinquent in this re- 
gard is too evident to admit of dispute. A minority 
only of almost every church avail themselves of this 
means of grace. The majority, and often a large 
majority, absent themselves without any conscien- 
tious scruples. 

In regard to a special preparation for the Lord's 
supper, how few of us can be exempted from a sol- 
emn charge before God ! How many press their 
worldly pursuits until late on Saturday night, and rise 
on Sabbath morning, with jaded mind and sluggish 
soul, to go to the communion table of Christ ! Would 
that no professor ever received the bread and cup 
with as little concern and devotion as he receives 
his daily food ! Would that no one ever presumed 



AND LORD'S SUPPER. 



87 



to sit at the Lord's table in a frame of mind as care- 
less as that with which he attends upon an ordinary 
religious service ! But, alas ! the truth cannot be 
disguised, that, without a moment spent in prayer or 
self-examination, many professing Christians come 
to the Lord's table. With no anxious inquiry into 
the spiritual state of the heart, whether one is fitted 
to receive the emblems worthily or not, some pre- 
sume to sit as communicants. The thought that it 
is the time for the soul to have a moral reckoning 
with God, to settle accounts, and make provision for 
the future, does not seem to pervade the mind. All 
that has been said respecting the importance and 
solemnity of the sacrament of the Lord's supper is a 
withering rebuke to such a course. 

For this reason it may be that Zion languishes; 
for this reason, possibly, it is that vital piety is at so 
low an ebb. The apostle declared to the church at 
Corinth that there were many " weak and sickly " 
Christians among them because they improperly cel- 
ebrated the Lords supper. He ascribed their lack 
of spiritual prosperity to this delinquency alone. So, 
now, may not an improper observance of this sacra- 
ment excite the displeasure of God, and bring a 
moral blight upon the church ? 

Abbott has so pungently exposed the delinquen- 
cies of some Christian disciples, in relation to pre- 
paratory lecture and the Lord's supper, that I quote 
his language entire : " ' It is preparatory lecture to- 



6b 



PREPARATORY LECTURE, 



night/ says one of the weak, sickly Christians 
pointed at by Paul in the passage above quoted 
4 Let me see— shall I go ? ' 

" He has been all day engaged in the world, and 
his heart is still full of its interests and cares. On 
the other hand, there is the habit of going to the 
preparatory lecture. After a contest of a few min- 
utes between the two, the habit, or, as it, perhaps, 
should be called, the attachment to form, conquers, 
though he fancies that the victory is gained by 
Christian principle. He walks along at the appoint- 
ed time, either thinking of his worldly plans, or else 
indulging a feeling of self-complacence at his supe- 
rior interest in religions duty when he sees how few 
of Ins brethren are to be there. 

" He listens to the discourse much as he would to 
any other sermon, and applies the general considera- 
tions it presents, with the same fidelity, to his own 
case, that this class of Christians usually exemplify. 
On his way home he may make a remark or two 
about the discourse or the smallness of the number 
present ; and then the world, even if it was actual- 
ly excluded while he was in the house of God, 
which is more than doubtful, presses in upon him 
again. The approaching solemnity passes from his 
mind, until, on the next Sabbath, when he is walk- 
ing up the aisle to the pew, Ins eye catches the plate 
arranged for the ordinance, and he says to himself, 
' O it is communion to-day.' 



AND LORD'S SUPPER. 



89 



" During the administration of the ordinance, he « 
endeavors to listen to the pastor's remarks ; but 
he finds it somewhat difficult to attend to them. 
Some few very vague and general religious impres- 
sions pass through his mind ; and when the cup is 
handed to him he looks serious, and takes his por- 
tion with a very reverential air, and something like 
a general supplication for forgiveness and for greater 
measures for holiness pass through his mind. There 
is something like a slight feeling of impatience at 
the delay while the elements are distributing to the 
others ; and yet it is not impatience exactly ; but he 
has nothing to do with his thoughts, and he feels a 
little satisfaction when the ceremony is over. He 
will not acknowledge it, even to himself ; but it is in 
his heart, and he walks home feeling that he has 
been discharging a duty, which, though it is not an 
unpleasant one certainly, he still is glad that it is 
done. 

" It is a dead letter — a lifeless, heartless, useless 
form ; and thousands of Christians every where thus 
pervert the ordinance which God designed to be, 
perhaps, one of the most efficacious means of grace 
that the Christian is permitted to enjoy." 

What has been said plainly teaches the duty of 
constantly participating in the privilege of the Lord's 
supper. Ordinary reasons for staying away from the 
house of God should not detain one from the com- 
munion ; for all need to be put in remembrance of 
6* 



90 



PREPARATORY LECTURE, 



Christ. All need the restraints and impulses, the 
admonitions and grace, incident to the proper ob- 
servance of this sacrament. !Xo slight excuse is re- 
ceived by Him who instituted this ordinance as a 
necessary memorial of his sufferings and death. 
Upon this point every Christian should feel con- 
science-bound. Effort, self-denial, and planning, 
beyond the usual degree, should bring them to the 
" feast of charity." 

But what if a professor does not feel prepared to 
receive the emblems; shall he stay away ? Shall he 
refuse to celebrate the sacrament with his brethren ? 
Such questions are really forestalled by considering 
a prior obligation, to which they make no reference. 
Duty lies back of this low, languishing state of re- 
ligion. Unprepared to come to the table of the 
Lord ! Is it not a Christian's duty to be prepared 
for this ordinance? "Where falls the blame if he is 
not in a proper frame of mind to be a communicant? 
The question, then, is not, whether he should stay 
away because he is not spiritual enough ; but rather, 
ought he not to possess such a degree of holiness as 
to render him an acceptable communicant ? This 
question, answered in the affirmative, leaves no op- 
portunity to put the other. 

Another point deserves to be noticed. Sometimes 
professing Christians refuse to come to the Lord's 
table because of personal difficulties with some 
member who is still in full communion, or because 



AND LORD S SUPPER. 



91 



of known sins on the part of the officers or other 
members of the church. Is this right ? By what 
authority do such persons refuse to attend upon this 
ordinance ? Do they find a sanction for such a 
course in the Scriptures ? The command of Christ 
is, " This do in remembrance of me," and that, too, 
without the proviso, if there are no Judas es in the 
church. * What though an Achan or a Judas is at our 
side ? We are not responsible for their sins. We 
are responsible for the manner in which we cele- 
brate the supper, and so is the delinquent. True, 
we are our " brother's keeper ; " but only in respect 
to the example we set, and the influence of word or 
deed which we exert over him ; and this, so far 
from excusing our attendance upon this ordinance 
because of another's delinquencies, increases our 
obligation to celebrate it in a manner that shall be 
safe for him to follow. We always meet most suc- 
cessfully the obligations in regard to being a " broth- 
er's keeper " by discharging the obligations we owe 
to our own hearts. When our own hearts are pure 
in the sight of God, we are not chargeable with fail- 
ures in this respect. And, if this be true, the sins 
of a fellow church member, however gross, cannot 
modify or change our duty to remember Christ at 
his table. The pastor himself, who breaks the 
bread, may be a delinquent ; and the deacons, who 
distribute it, may be equally censurable ; still the 
command is upon the communicant, " This do in 



92 PREPARATORY LECTURE, AND LORD'S SUPPER. 

remembrance of me." It is not for him to ask at 
the Lord's table whether a brother or sister is good 
enough to be there. He is to " examine himself" 
not others, on this interesting occasion. At another 
time and place it is his duty to discipline, and cat 
off, if necessary, all wicked members. Christ sat at 
the table with Judas, although he knew him to be a 
" devil." 

" And when ^they had sung a hymn, they went 
out into the Mount of Olives." It was a quiet and 
lovely retreat, congenial to the pious feelings awa- 
kened at the last supper. The solitude of the olive 
groves was a fit place for meditation and retrospec- 
tive views. In the streets of the city a holy, sub- 
duing thought might be put to flight as a timid 
dove ; but in the silent mount, where the Savior 
was wont to retire for holy musing and prayer, there 
was nought to hiterruptthe flow of religious emotion 
begotten at the sacramental board. The disciples 
acted wisely in seeking such a place after the com- 
munion enjoyed in the upper room. Thus should 
the communicant conduct now as he goes away 
from the Lord's table. Instead of seeking the so- 
ciety of the worldly, and allowing himself to con- 
verse upon topics of a secular nature, he should 
strive to foster the good resolves and pious emotions 
inspired by the communion service. Then will the 
blessing of God abide upon him. 



CHAPTER V. 



CHURCH AND PARISH. 

Collision beticeen them. — Object of Parish Organization frequently 
defeated. — Debts contracted and Expenses unpaid. — Sanctua- 
ries mortgaged. — Some obliged to pay more than their proportion- 
al Part. — Ministers' Salaries unpaid. — Credit of Parish im- 
paired. — Hence Parish and Church dilatory. — Irresponsible. — 
Duty of Believers and Unbelievers to support Gospel. — Parish is 
the Organization of Necessity. — Every Church Member ought to 
pay his proportional Part. — Should also belong to the Parish. — 
Address to Young Men. — Conclusion. 

The relation of the church and parish lias be- 
come a subject of great importance. So much dis- 
cussion and strife are occasioned by their connection, 
and such embarrassments are cast upon the cause 
of truth in consequence, that it is high time their 
mutual relations were better understood. The parish 
was designed to facilitate the support of the gospel, 
and thus promote the object of the church organiza- 
tion. Like the two parts of a whole, they ought to 
harmonize, and present a beautiful example of mu- 
tual cooperation ; but, instead of this, the church is 
too often a foe to the parish, and the parish to the 

(93) 



94 



CHURCH AND PARISH. 



church. One charges the other with neglect of duty, 
and often one refuses to do what is supposed to be 
the work of the other. In consequence of this, there 
is frequently delay, inefficiency, and even deliberate 
refusal to meet obligations. 

Evidently something is wrong in the present ref- 
lations of church and parish, as too generally their 
conflicts indicate. When there is much friction in 
any part of a system of racing machinery it indicates 
a wrong adjustment, and demands immediate atten- 
tion, in order to prevent waste and avert disaster ; 
and when there is friction between the parts of a 
religious organization it shows there is wrong some- 
where, which essentially retards its progress, and 
wastes the organism itself, unless speedily removed. 

That such is the truth in regard to the lack of co- 
operation between the church and parish, the follow- 
ing reference to what is frequently witnessed will 
fully establish. 

The object of the parish organization is frequent- 
ly defeated. It is intended to be the agency for 
transacting the secular business of the church, or 
rather the organization for the collection and dis- 
bursement of its finances. It is taken for granted in 
its formation that all Christian professors will ap- 
prove the object, and yield it their support; and 
since it originated in the fact that many non-pro- 
fessors are willing to cooperate in sustaining religious 
ordinances, whose support God has devolved, in a 



CHURCH AND PARISH. 



95 



special sense, upon the church, it is expected that 
many unconverted citizens will be found among its 
members. As one of its designs was, originally, to 
combine as large a portion of the community as pos- 
sible in support of the gospel, thus dividing the ne- 
cessary expenditure among a considerable number 
instead of imposing it upon a few, its early consti- 
tution had reference to the mass of citizens. 

This object is not accomplished. A small portion 
of any religious society belong to the parish. Even 
many members of the church, men of prayer and un- 
doubted piety, are not scrupulous at all in refusing 
to unite with others in this capacity. Hence it often 
happens that only a part of the church are members 
of the parish, and a still smaller number of non-pro- 
fessors. In these circumstances it is not possible to 
accomplish the original design of the parish in equal- 
izing, in any measure, the necessary expenses. For 
the parish to support the gospel wholly, in all places, 
would be the work of a very small minority of our 
communities, and would not embrace many of God's 
people. Men are in the habit of declaring, " I will 
pay so much, and no more ; " "I will not submit to 
be taxed." Even Christian professors say this ; and 
now, such is the state of things in many religious 
societies, that an attempt to equalize individual ap- 
portionments would shiver the parish into fragments. 
There would be " signing off," and such general scat- 



96 



CHURCH AND PARISH. 



tering as the past, in similar circumstances, has fre- 
quently witnessed. 

Debts are contracted by religious societies. How 
few of them can show no deficiency in this respect ! 
how few cancel the expenses of each year prompt- 
ly as they arise ! And is it always .an absolute lack 
of means which prevents ? Are not religious socie- 
ties now burdened with debts, when a very small 
assessment upon the property within their limits 
would liquidate them ten times over ? In numerous 
instances, might not the debts be removed at once if 
there were no collision between the church and 
parish, or if the object of their union, in relation to 
the mass of citizens, were accomplished ? Is it not 
true that, in numerous instances where debts rest as 
an incubus upon religious societies, there you hear 
that " Mr. A or Mr. B does not pay his real propor- 
tion," and that it " would be comparatively easy to 
support the gospel if all vv 7 ould do their duty"? 
This suggests where to find, frequently, one cause 
of parish debts. 

Sanctuaries are mortgaged This has become 
quite a common occurrence, so common that we 
cease to regard it with that degree of repugnance 
which the true character of. the thing demands. The 
circumstances which render it proper to mortgage the 
property which we have solemnly consecrated to the 
Lord do not often arise. There is an incongruity in 



CHURCH AND PARISH. 



97 



dedicating a house of worship to God, and then 
making it over, by legal instruments, to earthly 
creditors. Where there is sufficient property in a 
society to prevent such kind of dealing with the 
Lord's property, even by the largest assessment 
consistent with Christian principles, the sanctuary 
ought not to be mortgaged. 

Some are compelled to pay more than their propor- 
tional part of the necessary expenses. A few individ- 
uals in many societies always have to make up the 
deficiency in cancelling the yearly expenditures ; and 
they are usually that number, also, who have most 
liberally subscribed for the same object. Hence it is 
quite usual for a small number of parishioners to do 
much more than others in proportion to their means, 
and sometimes, perhaps, more than Christian duty 
strictly requires. 

Ministers' salaries are unpaid. A long and tingling 
story of neglect, and even injustice, might be told in 
this regard. It would make a volume of marvellous 
interest, perhaps as wonderful as fiction, this tale of 
salaries unpaid. It would disclose many necessary 
wants in the family un supplied, worn and patched 
wardrobes, and empty bookcases, because the min- 
isters' just dues are withholden. It would contain 
many touching scenes of anxiety and despondency, 
and many original plans of economy, seemingly pe- 
nurious to the world. It would reveal many secret 
resolves to seek another field of labor, unfulfilled 
9 



98 



CHURCH AND PARISH. 



solely through fear of opposing the will of the Lord. 
It would embrace many " pastoral sketches " like the 
following : The minister, toiling away with his pen 
long after his parishioners are lost in their nightly 
slumbers, to produce an article for some weekly pub- 
lication, for which he receives a small compensa- 
tion ; going to the store for groceries without a cent 
in his pocket, thus compelled to ask the merchant to 
violate his rule of "cash" or "no trust" in opening 
an account for a few days only, until another " mite " 
comes drizzling into his pocket from the collector's 
hand ; riding out of town to a friend to obtain the 
means to pay a note at the bank which he was com- 
pelled to get discounted only because his salary was 
unpaid, and for the payment of which he would have 
ample means could he command his hire ; meeting 
a kind creditor to whom he has promised payment ; 
obliged to confess his inability to fulfil the promise 
because his parish have not fulfilled theirs ; mourn- 
ing over a report that he disregards his pecuniary 
engagements, when his failure in this respect was 
owing entirely to the non-payment of his salary. 

Religious societies are not aware of the trials oc- 
casioned by such pecuniary failures. The salaries 
of ministers are too generally the very smallest al- 
lowance required to satisfy daily wants* They 
need every cent promptly in order to meet their en- 



* See Appendix, C. 



CHURCH AND PARISH. 



99 



gagements ; and, having no other resources, a fail- 
ure of payment by the parish is more sensibly felt. 

There are those who regard what they pay a min- 
ister as a gift, instead of wages for his labor. The 
very term which they employ to denote their act is 
expressive of this ; for it is giving, and not paying, as 
if it were a matter of decided benevolence. Hence 
they suppose that considerable credit is due to them- 
selves, and that the minister is under special obliga- 
tions in consequence of these favors. No senti- 
ments can be more dishonorable to a people, and 
none more injurious to the gospel ministry. Does 
the farmer look upon the wages of a day laborer as 
a gratuity ? Does the manufacturer consider that 
the weekly or monthly dues of employees are in 
any sense a gift? Does the merchant suppose that 
he is simply conferring a favor upon his clerk by 
paying him the amount previously stipulated ? Then 
why should a person regard his parish contribution 
as a sort of present to the pastor ? Does he labor 
fewer hours in the day than the farmer or mechan- 
ic ? Have none of his parishioners seen a light in 
his study after most of his people are asleep at night, 
and before many of them are awake in the morning ? 
Is it possible for a minister to introduce the "ten 
hour " system of toil into his pastoral sphere ? And 
does it materially alter the case whether the labor is 
intellectual or manual ? We submit these interro- 
gations to the consideration of those who regard the 



100 



CHURCH AND PARISH. 



minister's salary a sort of gratuity, and especially 
to those who feel little responsibility in the matter, 
while yet they are as dependent upon him in sea- 
sons of sorrow as are those who pay the largest tax. 

Another unhappy thing in this connection is, the 
impaired credit of religious societies in which such 
scenes as the foregoing transpire. To allow such 
failures and disregard of engagements to occur is 
so much like the loosest policy of worldly business 
as to diminish the importance and sacredness of sup- 
porting the gospel. Hence it is liable to be con- 
strued into irresponsibility by those who are impa- 
tient for their dues. In such circumstances, the 
society's credit wanes in a manner that seems to 
promise a lasting stigma. 

It follows, from such a state of affairs as has been 
described, that the church and parish, in their united 
capacity, are too often dilatory. This is frequently 
true of corporations and other organized bodies ; but 
it ought not to be true of the most sacred institution 
on earth. The church ought to be a complete model 
in this regard to the world. It may seem to be a 
small matter, yet it is sufficiently important to con- 
tribute largely towards making her "as a city set on 
a hill." 

It follows, also, that the church and parish are too 
often irresponsible. They may be composed of men 
who are scrupulously exact in all their personal af- 
fairs, men of stainless purity and strict integrity, yet, 



CHURCH AND PARISH. 



101 



associated with others where the responsibility is 
subjected to considerable divisibility, the obligation is 
less regarded. One waits for another. What is the 
business of all is the business of none. In their 
collective capacity they lose sight of what would be 
accounted acknowledged duty in their individual re- 
lations. 

Here is a subject of more importance than even 
Christian men are wont to suppose. A little reflec- 
tion will satisfy all that the promise of a church and 
parish ought to be as sacredly regarded as that of a 
private individual. If men may be excused in vio- 
lating an agreement in their collective relations, then 
may they be excused in doing the same in their per- 
sonal affairs. In the church we discipline the mem- 
bers who fail to regard deliberate promises, and do 
it justly and scriptural ly. It would be for the honor 
and prosperity of Zion if churches were more faith- 
ful still in disciplining their members for the loose 
method of doing business so common at this day. 
But is it consistent in a church to discipline a mem- 
ber for a violation of a promise, while all her mem- 
bers, in their collective capacity, have violated a plain 
promise to the pastor, or others in their employment ? 
Might not the brother under discipline with much 
propriety hurl the rebuke, "Cast out first the beam 
out of thine own eye, and then shalt thou see 
clearly to pull out the mote that is in thy brother's 
eye " ? The truth is not yet learned that the prom* 
9* 



102 



CHURCH AND PARISH. 



ise of a body of believers is just as binding and 
sacred as that of one believer ; for the obligation of 
the whole is the aggregated obligations of each. 
The anathemas of an incensed public never having 
been hurled against the church and parish for this 
sin as they have against the reckless trader, it is 
regarded far less heinous. But in the sight of God, 
before whose tribunal this subject will be reviewed, 
a promise is a promise, whether made by an individ- 
ual or by the church and parish. 

The foregoing remarks prepare the way to under- 
stand where rests the obligation to support the gos- 
pel. The gospel is a common blessing. Directly or 
indirectly, every person in a Christian community is 
benefited by it. Even the impious scoffer, who 
rejects it as a gross delusion and imposition, is 
sharing in its blessings through the improved social 
state of which it is the author. His life and prop- 
erty are better protected ; his domestic and social 
relations are more peaceful ; he is himself more hu- 
mane and happier for its diffusion. Now, because 
it is a common blessing, the obligation to support it 
becomes common; just as it is with the boon of ed- 
ucation, for the support of which every man in our 
midst, saint or sinner, is taxed, whether he has 
children to send to school or not. Society is greatly 
improved by its general diffusion, and he enjoys this 
benefit in common with others, and hence he is under 
obligation to aid in sustaining schools ; just as it is 



CHURCH AND PARISH. 



103 



with the support of highways, for which he is taxed, 
whether he travels upon them or not. They are a 
public advantage, an important step in the march of 
civilization, in whose blessings he participates, and 
therefore he is obligated to pay his proportional part 
of the expense of supporting them. This being true, 
it follows that the unbeliever cannot refuse coopera- 
tion in sustaining the gospel with any more proprie- 
ty than he can refuse to pay a tax for education or 
any other public good. He is under obligation to do 
his part in supporting Christianity in some form. 

Bat that a special obligation is devolved upon 
church members, in consequence of their covenant 
relations, to support the ordinances of religion, must 
be admitted ; for they have voluntarily entered the 
church, knowing that God instituted it as the agency 
to preserve, spread, and perpetuate the gospel, and 
hence aware that they must bear their part of the 
burden. Indeed, they solemnly covenant to support 
the gospel. The unbelieving world may refuse their 
cooperation, and for this Christianity shall not cease 
to advance ; but her willing advocates and defenders 
must roll on her car of light. While, then, this com- 
mon obligation to support the gospel rests upon both 
believers and unbelievers, as members of society 
which it blesses, the believer is still to remember 
the additional responsibilities of his covenant rela- 
tions. 

Scripture authority for the parish is not claimed. 



104 



CHURCH AND PARISH. 



It is simply the organization of necessity. In every 
Christian community there are more or less enlight- 
ened, virtuous citizens, not numbered with the peo- 
ple of God. who recognize the obligation of doing 
their part in supporting the institutions of religion. 
Hence, as organization is necessary to combine this 
strength and facilitate the proposed business, the 
parish originated in the good design of associating 
such individuals with professing Christians hi sup- 
porting religious ordinances. Circumstances seemed 
to demand such an organism ; and, since it were im- 
possible to combine this needed and proffered aid 
without it the parish may properly be called the or- 
ganization of necessity* 

There can be no valid objections presented to the 
formation of a parish, even with no higher authority 
than the above. There is no scriptural prohibition 
relating thereto ; and, since it is not forbidden, like 
many other excellent institutions, it can easily be 
defended on the ground that circumstances demand 
it. The only direct plea we can urge for the obser- 
vance of many social and religious rites and duties 
is that of necessity : and certainly, if the good to be 
accomplished by any institution may be urged as a 
reason for its existence, then the parish may be de- 
fended on this ground. 

Enough has been already hinted to show that 



* See Appendix, D. 



CHURCH AND PARISH. 



105 



every professing Christian ought to be ivilling to bear 
his proportional part of the expense of supporting the 
.gospel. This would be to render pecuniary assist- 
ance according to the divine rule, " as God hath pros- 
pered him!' Surely no plan could be devised in 
which the law of Christian equity is more strictly 
regarded. It commends itself to the conscience of 
every enlightened believer as just and Christian. 
If he evades it, he can but feel conscious of a moral 
degradation which is ever consequent upon acting 
contrary to the plain convictions of right and duty. 
How this proportional share of each member shall 
be determined is no part of my object to say. It 
may, however, be stated, briefly, that " some of the 
fathers of the New England churches maintained 
that the pastor's salary should be raised by volunta- 
ry contributions, i laid by,' if not contributed, i on the 
first day of the week,' agreeably to 1 Cor. xvi. 20 : 
' Upon the first day of the week let every one of you 
lay by him in store, as God hath prospered him,' <fcc. 
The famous John Cotton insisted that this was the 
only proper way to raise a minister's salary." # For- 
merly the custom was universal in New England to 
raise the salary of ministers by levying a tax upon 
all the inhabitants of a parish. That what is called 
the " voluntary system" is more like the plan of the 



* Punchard's Congregationalism, p. 188, note. 



106 



CHURCH AND PARISH. 



primitive church, as learned from the New Testa- 
ment, cannot be denied.* 

A willingness to pay their proportional part is- 
alone consistent with the profession which believers 
have made. Any sentiment or feeling to the con- 
trary is a virtual or actual evasion of the question, 
How much does God require ? The real position of 
a Christian who refuses to regard the principle under 
consideration may be understood by an allusion to 
what has often occurred. Here is an unbeliever 
possessing a deep interest in the support of the gos- 
pel. He volunteers his aid, and is willing to submit 
to an assessment upon his property to raise the 
amount required for parish purposes. He joins the 
parish, and gives his heart and hand to prosper its 
affairs. He advocates the doctrine that every citi- 
zen sharing the blessings of our common Christianity 
ought to pay Ins proportional part of the expense of 
maintaining its ordinances. On the other hand, a pro- 
fessing Christian, belonging to the same society, de- 
clares that he will pay so much, and no more, (a sum 
usually much smaller than his just assessment would 
be.) He refuses to unite with the parish, lest his 
property should be taxed, and Ins quarterly pay- 
ments be thereby increased. He exhibits little in- 
terest in seasons of pressure, when extra efforts are 



* See Appendix, E. 



CHURCH AND PARISH. 



107 



making to remove arrearages. He cares but little 
how much the brethren are obliged to pay, and is 
not particularly annoyed if the expenses are not 
wholly cancelled. In short, his actions contradict 
the Christian sentiment, that each member of the 
church ought to pay his proportional part of the ex- 
penses. 

We have thus briefly sketched two characters which 
are often found in our communities — one out of the 
chiirchjtlie other a member of it ; and now we ask 
if the course of the worldly man is not more tenable 
and consistent with the precepts and doctrines of re- 
vealed truth than is that of the Christian professor ? 
Were a stranger to be made acquainted with the 
course of both, would he not infer that the man who 
was willing to do to the extent of his ability in sup- 
porting public worship was the Christian? Let the 
follower of Christ gaze upon these two portraits, and 
say if he is willing to mar his sacred profession by 
such a course. Let him see himself placed in con- 
trast with such a willing giver of the world, and then 
decide whether he is ready to bear the reproach 
which an observant public will surely heap upon 
such a character. And, above all, let his thoughts 
wander beyond .these earthly shores, and let him 
ask himself whether he is willing to stand in contrast 
with such a giving unbeliever at the bar of God. 

Of course, as has been already said, indirectly, all 
the members of the church ought to belong to the 



108 CHURCH AXD PARISH, 

b 

parish. This appears to be necessary in order to 
apply the principle above discussed relative to pay- 
ing proportionally, as God hath prospered them* It 
is necessary for other reasons obvious to the reader. 
Let a believer refuse to join the parish. If all, in 
the church and out of it, follow his example, how 
can the parish exist ? And surely, if a professing 
Christian can refuse to do this, may not a man of 
the world innocently decline ? The church member 
is not at liberty to set such an example, in this par- 
ticular, or any other, as would jeopardize the inter- 
ests of the society. 

Persons ought to join the parish to work. They 
should not be mere nominal members. The most 
disagreeable part of a parishioner's duty is not per- 
formed always when he has settled with the col- 
lector. There is frequently an " out-door " work to 
be done ; and too often one or two persons must do 
it, if it be done at all. Each member ought to pos- 
sess such an interest in the welfare of the parish as 
to be willing to labor for it in all ways consistent 
with other and superior duties. One of the most 
common reasons of inefficiency in religious societies 
is this too general unwillingness to do a certain 
necessary, thankless work outside the sanctuary. It 
is a work which must be done, or debts and other 
embarrassments will multiply ; but few there are to 
do it. 

* See Appendix, F. 



CHURCH AND PARISH. 



109 



This supposes a constant attendance upon parish 
meetings. It is a fact, which has greatly embar- 
rassed the interests of religious societies, that very 
few persons who belong to this organization are 
ever seen in attendance upon its meetings. There 
are usually about such a number whose presence 
can be depended upon on such business occasions. 
The remainder are seldom present, unless it is on 
some occasion to vote against a tax. This is a great 
hinderance to the prosperity of a parish, and is 
wholly inexcusable. There ought to be more inter- 
est, more enterprise, more efficiency than this. " A 
living dog is better than a dead lion." 

In this connection, a thought may be profitably 
expanded concerning the relation of young men, 
particularly Christian young men, to the parish. Or- 
dinarily, few of this class belong to the parish. 
Custom and public sentiment may be at fault here. 
It has not generally been expected that unmarried 
young men would connect themselves with the par- 
ish. Its business has rather been conducted with 
the view that the parish is chiefly designed for men 
who have families to seat in the house of God. 
Hence young men have come to feel that they are 
not wanted in this relation, or else are led to bestow 
little or no attention upon the subject. Doubtless 
there are multitudes of this class who have never 
connected themselves with a religious society by 
joining the parish, simply because they have never 
10 



110 



CHURCH AND PARISH. 



thought of it. It is believed that no class of persons 
would more cheerfully combine their strength in this 
capacity, were the proper measures adopted to hasten 
this desirable result, than the young men of our 
towns and villages. And the object commends it- 
self more forcibly to our regard because of the happy 
influence it would have upon the characters of young 
men themselves. To deepen their interest in the 
welfare of a particular religious society, to cluster 
their sympathies and honorable desires around it, as 
a union with the parish would tend to do, must prove 
a great blessing to any young man. He becomes 
thereby more emphatically a " part and parcel " of 
the community in which he resides. He is likely to 
become a more important and useful citizen in riper 
years. He will be more disposed to cultivate the 
manly and staple virtues which society needs. All 
this supposes such a connection with the parish as 
leads to the same independent, manly action that 
distinguishes men of maturer years, and not a mere 
nominal connection. Upon all Christian young men 
the same obligations rest as we have seen to abide 
upon Christian professors in middle or advanced life. 

It is only by a scrupulous regard to the principles 
and duties discussed that the relation of the church 
and parish will prove a blessing to Zion. These, 
faithfully observed, "will create an efficiency and har- 
mony of action such as will honor the Christian re- 
ligion, and cause the ordinances of the gospel to 



CHURCH AND PARISH. 



Ill 



flourish. What beauty and power in the united 
movements of these two organisms, working without 
collision or friction — each member studying to bear 
his part of the burden according to the Christian 
rule — all desirous to understand their individual 
duties, with hearts eager to discharge them — no 
one eluding personal responsibility, nor measuring 
his own obligations by a brother's delinquencies — a 
place for each recognized, and each one in his place I 
How sweetly would this accord with the peaceful 
spirit of Christianity! what honor it would reflect 
upon religious denominations ! what an impetus it 
would give to the tardy wheels of moral revolution ! 
what glory would redound to God! The good of 
earth and heaven would pour their benedictions upon 
the union of church and parish. 



CHAPTER VI. 



SABBATH SCHOOL. 

What has it done? — What will it do? — These Questions answered. 
— Important Agency in the Salvation of the World. — Hence the 
Relation of the Church to the Sabbath School. — General Complaints 
about Lack of Interest in. — Duties of professing Christians re- 
letting to. — They themselves should be 3Ie?nbe? , s. — They should 
see that their Children are Members. — Should be willing to become 
Teachers. — Should pray for it. — Not allow it to supersede re- 
ligious Instruction at Home. 

The Sabbath school — what has it done? What 
will it do ? These are important questions to be 
answered, and the answer will reflect light upon 
the duty of the church. 

The Sabbath school has done ivhat ? It has com- 
mended the Bible to thousands as a precious record 
of truth. It has inspired respect and reverence for 
the gospel of Christ in a multitude of hearts other- 
wise reckless of eternal realities and hostile to God. 
It has begotten a taste for sacred things, and decided 
the choice of many a child and youth in favor of 
morality and religion. It has cast up imposing bar- 
riers in the path of the early wanderer, whose steps 

(112) 



SABBATH SCHOOL. 



113 



were leading him down to death. It has thrown 
effectual restraints around the heart of the roving 
and restless lad, whose young imagination has 
painted illusive scenes of delight beyond the su- 
pervision of parents and the checks of the family 
circle. It has engendered a sincere regard for the 
Sabbath as a day to be consecrated to the Lord. It 
has raised up devoted and efficient officers for the 
church. It has furnished faithful pastors and teach- 
ers to the people of God in almost every land. It 
has prepared self-denying missionaries of the cross 
to go through regions of darkness, scattering light 
and life. It has been the pioneer of the church in 
planting the gospel's banner in the valleys of the 
west and on the mountain tops of the east. Around 
it, as a nucleus, have gathered the meek and broken 
hearted, from whose toils and prayers of faith have 
sprung the ordinances of religion, well sustained, and 
eminently useful. Some of the strongest churches 
of the west, and some of the most active churches 
of New England, too, had their origin in the institu- 
tion of the Sabbath school. And now, in all our 
churches, it is looked upon as the hopeful field of 
Zion ; for it furnishes, from time to time, the largest 
part of her members and some of the brightest orna- 
ments of the Christian world. Probably four fifths 
of all the lay followers of Christ now active in his 
vineyard, and as large a proportion of all the minis- 
ters and missionaries in this and other lands, were 
10* 



114 



SABBATH SCHOOL. 



greatly enlightened and impressed, if not actually 
converted, in the Sabbath school. This institution, 
with the blessing of God, has thus furnished some 
of the most powerful agencies, in the form of gifted 
minds and holy hearts, for the salvation of this ruined 
world ; and it has sown seed in the mellow soil of 
the youthful heart, from which the Christian laborer 
is now reaping a golden harvest. 

Where now is the church which does not depend 
upon it to fill its fast-thinning ranks ? Is it not called 
the "nursery of the church"? What community 
would expect to prosper without this agency ? Blot 
out this institution, with its blessed influences, from 
our Christian communities, and how much would be 
lost ! how greatly the prosperity of Zion would be 
diminished ! Every social and moral interest would 
be affected for the worse. 

Nor has it blessed the church alone. It has done 
more for the state than interested politicians and 
statesmen are willing to admit ; for every evil pas- 
sion it has hushed, every vicious habit it has cor- 
rected, every turbulent spirit it has subdued, every 
moral wanderer it has checked, every hopeful aim 
it has inspired, every pure resolve it has created, and 
every moral and religious life it has established, has 
been diminishing the forces of evil that war with 
national prosperity, and increasing the power of gov- 
ernment against the workers of iniquity. The Sab- 
bath school, wherever established, east, west, north, 



SABBATH SCHOOL. 



115 



or south, is a restraint upon vice and crime. Fewer 
lawless men frequent the streets, fewer brawls and 
carousals disturb the community, and less confusion 
and disorder prevail. 

Have not the lovers and defenders of the Bible, in 
all ages, been the defenders of liberty ? Have they 
not been the untiring advocates of free institutions ? 
Have they not been the zealous friends of education? 
Who is more earnest for the instruction of the young, 
the gratuitous intellectual culture of the poor, and 
the general support of schools and seminaries of 
learning, than the lover of the Bible? Who more 
than he engages with a large heart in works of 
philanthropy and benevolence ? And who is more 
likely to become a lover and defender of the Scrip- 
tures, that youth who absents himself from the Sab- 
bath school, or the one who is enlightened and dis- 
ciplined by its religious instructions ? 

Who makes the best governor or president? Who 
is the more sincere and faithful statesman ? Who is 
the more conscientious judge? Who is the more 
trusty juror? Who is the more honorable and useful 
lawyer ? Is the man who has little or no respect for 
the Bible trustworthy in all or any of these relations? 
Nay ; but rather the man who from his youth has rev- 
erenced and studied the sacred Scriptures. Hence 
this weekly study of the word of God becomes a 
blessing to the state, by familiarizing the tender 
minds of children and youth with its essential doc- 
trines. 



116 



SABBATH SCHOOL. 



Enough has been said to show what the Sabbath 
school has done. All this, and more, has been ac- 
complished within comparatively a few years. This 
method of Christian training is a modern improve- 
ment, and its fruits are the result of a brief experi- 
ment. The institution is yet in its infancy, so that 
the full might of its moral strength is yet unknown; 
but its achievements in the past is the harbinger of 
what is to come. If it has been an agency so pow- 
erful even in its infancy, what must it be when time 
shall fully develop its moral force ? 

What will the Sabbath school do? This is our 
next inquiry. It will do more than it has done in 
past days. It is just established in the confidence 
of Christian people, and better prepared now than 
ever for exerting a powerful influence in the salva- 
tion of the race. It will continue to sow the pre- 
cious seed of life. It will create a healthy moral 
sentiment in the villages of the far west, which are 
springing up, as by the power of magic, on the banks 
of every stream and in every valley. It will raise 
up thousands of devoted Christians to become the 
able conservators of the church and state. It will 
multiply lay teachers, who will heed the calls of the 
needy in the western valley and on the Pacific coast. 
It will multiply preachers of the gospel of the self- 
sacrificing and faithful sort. It will raise up scores 
of dauntless missionaries to penetrate the darkest 
wilds, to climb the loftiest mountains, to cross the 



SABBATH SCHOOL. 



117 



stormiest seas, to dare the thickest perils, to visit the 
most besotted people, as the heralds of the cross and 
the defenders of the gospel of peace. Thus, from 
isle to isle, from sea to sea, from shore to shore, from 
the rising to the setting sun, this agency of moral 
power will Toll a wave of gracious influence, whose 
increasing aggregate of power will not be known 
until the judgment day. And more — with no 
greater success than has attended this institution 
in past time, its future triumphs will add thousands 
to the company of the redeemed in glory. 

Here, then, is an important instrumentality to be 
employed in the great work which is imposed upon 
the church — the salvation of the world. And 
the fact starts the inquiry, What is the relation of the 
church to the Sabbath school? In what light is it to 
be regarded by Christian professors ? What can 
they do to sustain it? How shall they counsel and 
command their children in reference to it ? Are 
there any specific acts which they can perform, any 
measures which they can adopt, to render it prosper- 
ous ? Does not the fact of its extensive usefulness, 
the place it occupies as a Christianizing agency, 
create the obligation to tax themselves to the last 
iota of ability in sustaining it ? Can a follower of 
Christ, pledged by the terms of the everlasting cov- 
enant to toil for the spread of truth, — can he regard 
with indifference an institution so useful as this, and 



118 SABBATH SCHOOL. 

withhold from it his personal support, without in- 
curring guilt ? 

Questions of similar import to the above press one 
upon the other as we revolve this important theme. 
They are questions evidently but little pondered; 
for, on every hand, in almost every town and village 
where a church exists, we hear the complaint that 
there is lack of interest in this " nursery of the 
church." We are told that some Christians do not 
attend when they might with little inconvenience ; 
that they refuse to fill the office of teachers ; that 
their children are not members of the school ; and 
that many of God's people appear to regard it only 
as an institution to keep children still three fourths 
of an hour upon the Lord's day. # For this reason, 
many Sabbath schools are in an ever-languishing 
state. " Want of teachers ! " " want of teachers ! " is 
the perpetual cry. Very often the superintendent is 
compelled to ask the world for a teacher without re- 
ligion to take charge of a class for whom he cannot 
find a willing teacher in the church. And when the 
concert of prayer arrives, the precious season in 
which believing souls should unite their supplica- 
tions in behalf of the pupils, how often is it true 
that more men of the world than men of the church 
are there ! Who would suppose, from the general 
demonstration of interest on such occasions by the 



* See Appendix, G. 



SABBATH SCHOOL. 



119 



mass of "believers in our churches, that the destiny 
of immortal souls is involved in the prosperity of this 
institution ? Who would imagine that it is an ac- 
knowledged and efficient agency in a world-' s salva- 
l tion ? 

It is high time that the Church be aroused from 
her insensibility to the vantage ground which God 
has given her in the work of saving men. She does 
not appreciate the potent weapons with which God 
has equipped her for the conquest of earth. Hence 
it will be my object briefly to point out the chief du- 
ties of Christian professors in relation to the Sabbath 
school. 

They should become members of it themselves. 
We are aware that good excuses exist with some 
for not becoming members. Old age, sickness, fam- 
ily cares, and other things I need not name, may 
sometimes excuse professing Christians from attend- 
ance. It is not my object to specify what may or 
may not excuse a Christian from becoming a per- 
manent member of this institution ; that is a contro- 
versy between himself and his God. Let each one 
feel that in this respect he is accountable to his 
Master, and that by his own excuses he will stand 
or fall, and doubtless his decision will be on the side 
of right. Our remarks apply where there is no real 
excuse existing. We speak in general terms of 
Christian duty in this regard, recognizing that excep- 
tions may exist ; not, indeed, meaning that our re- 



120 



SABBATH SCHOOL. 



marks should apply to those only who could attend 
as well as not, but to those who might possibly at- 
tend by some planning, inconvenience, and self- 
denial. 

Make it the first principle, then, the Christian 
should feel conscience-bound to become a constant 
member of the Sabbath school. How beautifully con- 
sonant with his profession ! He professes to be 
guided in his life by the Scriptures ; how proper 
that he should meet with old and young to become 
more familiar with them ! He confesses his igno- 
rance of divine things ; how suitable that he should 
meet with others to be taught ! He preaches rever- 
ence for the sacred record ; how fit that he should 
display it by the weekly practice of meeting with 
others for its study ! He urges others to attend — a 
careless sinner, perhaps ; how necessary that he add 
force to his counsel by his own presence and devout 
attention ! He would gather the impenitent of all 
classes and conditions into its pale ; can he expect 
that they will be interested to study the Bible in 
this capacity if he exhibits no interest himself? 
Will the world sustain, by their presence, this insti- 
tution, if the church forsake it ? Rather, will not the 
interest of impenitent youth and adults be some- 
what graduated by the apparent interest of God's 
people ? 

The followers of Christ generally would have 
their children members. Know they not the power 



SABBATH SCHOOL. 



121 



of parental example in relation to any and every ob- 
ject? Behold they not the strong bands which unite 
the members of their families as one. and through 
which every word and act of a parent becomes the 
admitted rule of right ? " What mightier power to 
mould the spirit than that which streams forth from 
the parent upon the child through all the years of its 
growth up to manhood? " Who can contemplate the 
relation of father and mother to their children, shed- 
ding down upon them the influence of their example, 
without being impressed with the importance of 
every parental act ? And whose example is more 
likely to be pure and salutary than that of the man 
who looks upon- the young immortals committed to 
his care and guidance, and reflects that they are 
deciding a destiny that will reveal itself when the 
sun and stars drop from the firmament? Such a 
one is likely to measure the influence of his example 
in attending upon the means of grace under consid- 
eration. If such attendance adds only a distant 
probability of moral good to his children, he feels 
constrained to give it the full force of his example. 
His conscience troubles him if he does not. 

That children will generally be more interested in 
this weekly Bible study if their parents attend, we 
think no candid observer of passing events can 
deny ; and this consideration alone ought to be suf- 
ficient to insure their attendance. There is many 
a parent who would scarcely know what or how to 
11 



122 



SABBATH SCHOOL. 



reply if a child should retort to his appeal in behalf 
of the Sabbath school, " If it is- so important, then 
why do you not attend yourself? " Every Christian 
parent should be careful that his example go to sus- 
tain this much-neglected institution. 

Professors of religion should see that their chil- 
dren are members. Better, far better, that children 
do as they please in matters pertaining to secular 
pursuits than in those things which decide the moral 
character. If there be any moral advantage, or even 
the nattering prospect of any, in this means of grace, 
Christian parents should not allow it to be rejected 
at the pleasure of son or daughter. If there be any 
duties which ought to be insisted upon and enforced 
by parental commandment, they are those which re- 
late to the soul. And yet, how often are children 
rigidly controlled in secular concerns, and left to 
their own choice in respect to moral duties ! 

Children generally entertain many erroneous 
views in regard to the Sabbath school ; and very 
few there are who would voluntarily become mem- 
bers of it ; that is, few would decide to attend with- 
out some counsels and persuasion. They suppose 
there can be no special need of their attendance; 
they imagine it is not honorable to sit down as learn- 
ers of the Scriptures when they enter upon their 
teens ; and some even suppose it is not particularly 
reputable at any time of life to study the Bible in 
this capacity. Leave a child to the sway of such 



SABBATH SCHOOL. 



123 



dangerous errors, and there is little hope of his form- 
ing an unsullied moral character. Parents may 
readily eradicate all such untruthful sentiments 
from the hearts of their children if attacked before 
they are deeply rooted. There are numerous ex- 
amples in the secular and political world to show 
that the man Avho is distinguished for his knowledge 
of the Bible is honored by his fellow-men. If any 
of our prominent politicians and statesmen become 
teachers in the Sabbath school, the fact is trumpeted 
abroad as a very creditable thing. Even the most 
godless news sheets never present it in any other 
than an honorable light; thus indirectly paying a 
proper respect to this noble institution. 

Almost every Christian parent has tact and talent 
enough to explode every such dangerous subterfuge. 
And since they all confess that they themselves 
greatly need to learn much more of the Bible, they 
must especially perceive that their children need the 
same. Then, shall they allow their children to re- 
ject the proffered blessing when they please ? When 
superintendent and teachers are toiling to gather in 
the sons and daughters of irreligious parents, shall 
the children of any Christian parents be the absen- 
tees ? If such are allowed to turn their backs upon 
this great privilege, then how can we reasonably 
urge non-professors to send their offspring? May 
not the cavilling parent turn upon us with a keen 



124 



SABBATH SCHOOL. 



rebuke, " When the children of the church attend, 
then I will send mine " ? 

For example's sake, for the sake of consistency, 
if not for Christ's and the soul's sake, the members 
of every church should insist upon the attendance of 
their children. Their households should be ensam- 
ples, in this respect, to the households of uncon- 
verted parents, whom we invite and urge to unite 
with us. 

And more : does not the Christian parent believe 
that the influence of this means of grace upon his 
children will prepare them to resist the temptations 
of the world ? Will not a son, familiar with the 
Bible, be far more likely to withstand the tide of 
worldliness which sets against him ? And is not 
the pious father aware that tempters of every sort, 
from the alluring angel of light down to the veriest 
demon, beset the pathway of his son ? Does he not 
know that the most fascinating, stealthy temptations 
are far the most dangerous and powerful? Is he 
not aware that even morality itself is sometimes 
allured by the song of the siren into the haunts of 
vice, all the while dreaming only of rapturous music 
and Eden bowers ? 

"We are told of an ancient bay along the Mediter- 
ranean Sea, where the winding shore brought the 
winds and waves together so as to create the most 
enchanting music, and lead the passing sailor to 



SABBATH SCHOOL. 



125 



enter ; but his vessel struck the sunken rocks, and 
he speedily went down to an ocean grave. Fit 
symbol, this, of the manner in which the arch-de- 
ceiver decoys even the most promising sons into his 
gins and pitfalls. 

Has the Christian parent no confidence in Bible 
lessons to preserve the child from such destroyers ? 
If he has, for the sake of his perilled sons, for the 
sake of hunted virtue, for the sake of hopes tempo- 
ral and eternal, let him see that his children are 
members of the Sabbath school. 

The followers of Christ should cheerfully become 
teachers. Here is found a very common obstacle 
to the prosperity of this institution. Many Chris- 
tians are unwilling to instruct a class. They resist 
every plea, and are unmoved by every encourage- 
ment. They will be scholars, but utterly refuse to 
be teachers. Their excuses are various, though the 
most common one is, that they are not qualified to 
instruct; and they never will be if they continue to 
excuse themselves from filling an office in which 
they have peculiar advantages and inducements to 
qualify themselves. That a Christian may have a 
good excuse for refusing to teach here, we readily 
admit. The same good reasons that exist for his 
absence from this weekly gathering will excuse him 
from becoming a teacher. 

But that so many can be excused for lack of qual- 
ification as plead it we do not believe. There may 
11* 



126 



SABBATH SCHOOL. 



be those in the church who have too little talent and 
tact to expound the Scriptures ; (we have seen some 
of this class ; ) but there are not half so many as 
would be glad to make this plea sufficient. With 
the helps which may be obtained at small expense, 
in the shape of commentaries and kindred works, 
very few of the members of our churches will God 
excuse on this ground. If they suppose that a teach- 
er ought to be competent to expound the Scriptures 
without study, then, indeed, may they plead their 
poor qualifications ; and so may the whole host of 
religious teachers that are employed throughout the 
land. The best teacher is he who studies his les- 
son most thoroughly. He may possess brilliant tal- 
ents and good sense ; but if he has a pious heart he 
will not dare to teach the Bible without study. 

I repeat, then, with the study which every teach- 
er ought to bestow upon every lesson, very few 
members of our churches can be excused for want 
of qualifications. They do well to remember the 
parable of the buried talent. "While they who have 
five talents have a great share of responsibility, he 
who has only a single one has just one fifth as much 
laid upon himself. The wicked servant who buried 
his one talent seemed to think that, while they who 
had five times as many must do a great deal for the 
Lord, he was excused from all obligation. Mistaken 
man! Why did he not perceive that five just such 
men as himself could do as much for Christ as one 



SABBATH SCHOOL. 



127 



five-talented brother? There may be many persons 
in our churches having a single talent only ; but the 
aggregate shows a large amount of obligation. And 
the truth of the parable is, that a man with the 
smallest endowments is just as responsible for 
them to God as are they who have received more 
abundantly from the great Giver. Hence the issue 
is this : If a church has enough members of ten, 
five, and two talents to meet the wants of the school, 
then, indeed, may those of a single talent be ex- 
cused ; but if they have not a sufficient number of 
the former, the latter class cannot possibly be ex- 
cused. 

The prosperity of this institution in our land de- 
mands that this ruinous error be swept from the 
churches. The history of every Sabbath school, 
written out, would contain more than one parable 
of the buried talent. There is talent enough in 
almost every church to render this plan of moral 
training, with the blessing of God, interesting and 
prosperous. But good men, holy men, and praying 
men, even, have been so accustomed to make sepul- 
chres of their heads and hearts, in which to bury 
God's precious gifts, that we need a resurrection to 
rend the bolts and bars, and bring forth the dead 
things from their burial-places to the light of day. 
Happy, happy period for the religious instruction of 
the young when every Christian shall say, " I will 
do what 1 can " ! 



123 



SABBATH SCHOOL. 



Happy day, too, for the church ! for the teacher's 
work is an enviable discipline to the Christian. It 
brings into healthy exercise the powers of his mind 
and the graces of his heart. It makes him a more 
active and efficient member of Christ's flock, and 
increases his interest in the prosperity of religion 
and the salvation of men. 

Let the Christian inquire, then, ;; Am I wanted as 
a teacher? " and not say, " I must be excused from 
filling such an office." If he cannot do as veil or as 
much as others, he can. nevertheless, do something. 
What he can do as a teacher let him resolve to do. 
Let him never see a scarcity of teachers without 
trying to add one to their number. 

Christians should pray for the Sabbath school. 
How seldom is it made the subject of prayer ex- 
cept at the monthly concert ! And yet the church 
calls it her nursery," the moral garden in which she 
cultivates immortal plants for the paradise above. 
The husbandman has a plat of ground, mellow and 
rich, covered over with all kinds of trees, and promis- 
ing to yield more than twelve manner of fruit. It is 
his " nursery." It is a valuable spot to him, and its 
culture demands much of his time and attention. 
With the gray dawn of morning he is in its midst, 
pruning, training, grafting, budding, digging, watch- 
ing. He looks out from the window of his habita- 
tion upon it, and his heart rejoices to see its bloom. 
How many secular hopes are connected with that 
nursery ! 



SABBATH SCHOOL, 



129 



Let there not be less interest in the "nursery " of 
the church. Pray for it. At the family altar, in se- 
cret places, on all proper occasions, supplicate the 
Most High to bestow his benediction upon it. It is 
the Lord's garden. How interested ought every 
one of his Christian believers to be in its successful 
culture ! 

Christians should beware that the instructions of 
the Sabbath school do not supersede those of the 
family. The sagacious Dr. Emmons did not favor 
this institution when first established in this country, 
on the ground that parents would become compara- 
tively faithless at home by substituting its lessons 
for the moral and religious instructions of the fami- 
ly. Not that such a consequence was necessary; 
but that parents would allow themselves to think 
there, was less need of such counsels at home. The 
results have proved that the venerable divine was 
quite a prophet. Christians should be upon their 
watch at this point. The Sabbath school was never 
designed to be a substitute for religious teaching in 
the household, but an effective auxiliary. 

In conclusion, I press this subject upon the con- 
science of every saint. Is not here great responsi- 
bility, imperative duty ? I put it to you, professing 
Christians, who scarcely think of this method of 
blessing the young from one year's end to another ; 
I put it to you who have so little interest in this in- 
stitution as not to know whether it prosper or not ; I 



130 



SABBATH SCHOOL. 



put it to you, delinquent professors, who are not a 
member of it, when you might be there as well as 
not ; I put it to you whose children are among the 
absentees when those of your godless neighbors are 
constant attendants ; I put it to you who refuse to 
teach, and, to your discredit, see the world furnish 
non-professors to do the work which you ought to 
perform yourselves, — is it not dishonorable to the 
church of Christ ? 



CHAPTER VII. 



MISSIONARY SEWING CIRCLE. 

Character of Dorcas. — Female Influence in the Missionary Enter- 
prise. — Benefits of Sewing Circle. — It affords Opportunity for 
social Intercourse. — For intellectual Improvement. — Benefits the 
Participant morally and spiritually. — Furnishes Means to spread 
the Gospel. — Statistics showing Amount contributed by Sewing 
Circles. — Three Evils to avoid. — Levity and Worldliness. — Dis- 
cord. — Converting Association into a Tattling Society. — Appeal 
to Females. — Dorcas a " Sister of Charity." 

" Then Peter arose, and went with them. 
When he was come, they brought him into the 
upper chamber: and all the widows stood by 
him weeping, and shewing the coats and gar- 
MENTS which Dorcas made, while she was with 
them." * What a eulogy upon departed female ex- 
cellence ! Not all the inspiration of eloquence and 
song can pronounce a praise so pure and honest. 
The orator may be hollow hearted in his adulations, 
and the poet may be borne away on the wings of a 
reckless muse in his proffered elegy ; but in the 



* Acts ix. 39. 



(131) 



132 



MISSIONARY SEWING CIRCLE. 



bursting language of grief there is no hypocrisy. In 
the sobs and tears of those who have received bless- 
ings at the hand of the deceased there is honest 
gratitude and respect. The exhibition of the coats 
and garments which a benevolent woman has made 
for the poor is a fit memorial of her lustrous virtues. 
Give me such love and reverence as the needy have 
displayed in the death chamber of their benefactors, 
and all the honors of rank and office may pass as 
meretricious bawbles. To be a Dorcas on earth is 
an honorable distinction, to which every woman will 
do well to aspire. The Dorcas of earth is the seraph 
of the skies. 

Little is known of Dorcas except that she had 
regard to the wants of the poor, and labored with 
her hands to lighten the pressure of their poverty. 
As if this were enough to embalm her memory in the 
hearts of the good through all coming time, there is 
simply recorded the fact of her humble deeds of 
charity. And even from this her name has become 
the index of whatsoever is lovely and of good report. 
It is made the significant appellation of many fe- 
male benevolent associations. " The Dorcas So- 
ciety " is a name which defines at once its charita- 
ble designs. To say that a female lived " Dorcas- 
like," is to pronounce upon her the eulogium which 
Christ pronounced upon the woman of Bethany 
who poured the ointment from her alabaster box 
upon his feet — " She hath done what she could.' 



MISSIONARY SEWING CIRCLE. 133 

Female influence is poorly appreciated even by 
females themselves. If I mistake not, there is a 
kind of sentiment prevailing in their ranks that they 
have little to do with the salvation of the world ; 
that this responsibility rests upon the male sex. 
And, on the other hand, are not the males too gen- 
erally disposed to attach little value to female in- 
fluence hr the reformation of mankind? Are they 
not wont to plan and execute in the great mission- 
ary enterprise without attaching much importance 
to the Christian labors of woman in her appropriate 
sphere ? Whence is such an opinion derived ? Who 
dare define the limit of woman's obligation in this 
matter, and say, Thus far thy responsibilities run, and 
no farther ? Indeed, in proportion to the means 
and opportunities for usefulness enjoyed, are not ten 
females under as weighty obligations in the cause 
of Christ as are ten males ? Then does it become 
us to weigh carefully the efficiency and importance 
of female influence in bringing back our revolted 
world to God. 

In general, it may be said that female influence 
penetrates the social fabric. Independent of the 
power of maternal influence, that which emanates 
from other spheres of female effort exerts a mighty 
power upon the destinies of the race. Even a su- 
perficial observation will disclose this truth in almost 
any village or neighborhood ; and what is true in 
12 



134 



MISSIONARY SEWING CIRCLE. 



this particular in the humblest circle, is true, on a 
large scale, of the whole world. 

That females are capable of making moral achieve- 
ments which well compare with those of males, on 
missionary fields, is a truth corroborated by the his- 
tory of the missionary enterprise. So long as the 
name of Harriet Newell is associated in human 
hearts with moral courage and valiant self-denial, 
there is needed no elaborate argument to prove the 
capabilities of the female sex in this respect. For 
accomplishment of good among the poor and suffer- 
ing in prisons and stifled attics — for power over the 
hearts of the debased and wretched — for the con- 
sistent living and diffusion of a charitable spirit — 
there is needed no other proof that woman is uot a 
whit inferior to man than the marked career of Mrs. 
Fry,. Airs. Opie. and Lady Huntingdon. To the first, 
a writer of some celebrity applies the distinguished 
tribute which Burke paid to the immortal Howard : 
<: She visited all Europe, not to survey the sumptu- 
ousness of palaces or the stateliness of temples ; 
not to make accurate measurements of the remains 
of ancient grandeur, nor to form a scale of the curi- 
osities of modern art ; not to collect medals, nor col- 
late manuscripts ; but to dive into the depths of dun- 
geons, to plunge into the infections of hospitals, to 
survey the mansions of sorrow and pain ; to take 
the gauge and dimensions of misery, depression, and 



MISSIONARY SEWING CIRCLE. 



135 



contempt ; to remember the forgotten, to attend to 
the neglected, to visit the forsaken, and to compare 
and collate the miseries of all men in all countries. 
Her plan was original ; it was as full of genius as of 
humanity. It was a voyage of discovery — a cir- 
cumnavigation of charity. Already the benefit of 
her labor is felt more or less in every country." For 
enduring patience and all-conquering perseverance, 
as elements of female character in every good work, 
we have only to refer to the memory of Mary Lyon, 
the savor of whose self-denying life is yet ascending 
to the skies from the summit of Holyoke. 

True, all females cannot toil in such important 
spheres, nor in such conspicuous ways ; and, in con- 
trast with the lives of such women as are named 
above, the ordinary methods of doing good may 
seem of little importance. Also, in contrast with 
the large contributions to the work of missions from 
other sources, the yearly avails of a village sewing 
circle may seem as the small dust of the balance. 
But it must be remembered that the aggregated lit- 
tles in all the enterprises of earth swell to a sur- 
prising total. Drops make the boundless ocean, and 
particles lift the everlasting hills. The pennies that 
are cast into the Lord's treasury, if they do not 
equal, make no mean amount beside the dollars; 
and so the sum total of what is done by missionary 
sewing circles in our land, (as we shall see in an- 



136 



MISSIONARY SEWING CIRCLE. 



other place.) though far less than it ought to be, 
swells to a very respectable amount. 

" Despise not thou a small thing, either for evil or for good ; 
For a look may work thy ruin, or a Tvord create thy wealth. 
Commit thy trifles unto God, for to him is nothing trivial." * 

In presenting the claims of the missionary sew- 
ing circle as an efficient agency for good, we shall 
not confine our remarks simply to its moral and re- 
ligious benefits, but shall also enumerate some of 
the minor advantages which it confers. 

It affords opportunity foe. social intercourse. 
In large congregations, especially those of our larger 
towns and cities, it is almost the only opportunity af- 
forded to many families to form acquaintance with 
each other. \Vere it not for this occasional gather- 
ing, such congregations would be composed of nu- 
merous little circles unknown to each other. There 
would be a lack of interest in the mass of its mem- 
bers, and hence far less interest in the general affairs 
of the society, because of the numerous strangers 
who fill the pews upon the Sabbath. In all re- 
ligious societies, however small their numbers, there 
is needed a degree of social communion in order to 
insure mutual and general cooperation. This is had 
by the males in the common intercourse of business 
and daily toil. The domestic duties and more pri- 
vate sphere of female action render some such 

* Tupper. 



MISSIONARY SEWING CIRCLE. 



137 



method of intercourse essential to cultivate acquaint- 
ance and friendship among the more secluded sex. 
It brings them together, too, in such circumstances 
as to guaranty a more careful regard to good sense 
and manners than is usually incident to morning calls 
and afternoon visiting. It is an excellent substitute 
for gadding and frivolous visitation. 

In the missionary sewing circle, also, the pastor 
enjoys an opportunity to meet a portion of his charge 
much oftener than it were possible to see them at 
their homes. He becomes more familiar with them, 
and, if at all fitted to make himself a congenial spir- 
it, thus strengthens the bonds of mutual attachment. 
He becomes more interested in them and they in 
him. The pastor of a large city congregation re- 
marked to a friend, " It would be well nigh impos- 
sible for me to keep up acquaintance with all of 
my people, so many are continually coming and 
going, unless it were for the missionary sewing cir- 
cle. This I always attend, chiefly to become more 
familiar with my people." 

That a congregation will be more deeply con- 
cerned for their prosperity, that there will be a 
stronger mutual regard between pastor and people, 
when a general, harmonious, social intercourse al- 
lows few to be strangers, is alike the dictate of rea- 
son and the testimony of observation and experi- 
ence. Hence this incidental benefit of the sewing 
12 # 



138 



MISSIONARY SEWING- CIRCLE. 



circle urges its claims upon the attention of woman, 
whether in or out of the church. 

Intellectual improvement is another blessing 
which is incident to this missionary gathering. Read- 
ing biographical, historical, or moral and religious 
books of marked intellectual character, is better for 
saint or sinner than the reading of novels or other 
literary trash. On a single page of the former is 
more practical knowledge and refinement of learning 
than in whole volumes of the latter ; and such useful 
reading is usually quite an item in the transactions of 
the sewing circle. It is not necessarily confined to 
missionary intelligence, but may consistently em- 
brace works of practical utility and such as are full 
of useful knowledge. Is not here an object impor- 
tant enough to demand a portion of the time and 
attention of females ? May not a strong, sensible 
mind realize here a sort of intellectual repast ? Can 
a better plan be devised as a substitute for the mean- 
ingless and profitless conversation which so often 
characterizes social assemblies ? 

There is a moral and religious benefit to the 
participators in the exercises of this charitable circle. 
It enlists the sympathies in behalf of the poor and 
perishing ; it cultivates the benevolent affections ; it 
fosters the spirit of kindness and good will ; it re- 
bukes selfishness, and increases tenderness of heart ; 
it enforces the divine injunction, to "rejoice with 



MISSIONARY SEWING CIRCLE. 



139 



them that rejoice, and weep with them that weep." 
That such is the tendency of benevolent associations, 
no person who has a proper view of the relation of 
cause and effect will deny. Hence the great moral 
advantage to those wiio meet in such charity cir- 
cles. The noblest elements of human nature are 
bidden into life ; the purest sentiments and emotions 
are appealed to with power ; the loveliest adorn- 
ment to female character is fashioned ; for, among 
all the charms and embellishments of female char- 
acter, sympathy, kindness, generosity, and true be- 
nevolence are prominent. All the finery and tinsel 
beauty of art, and all devotion to fashion and true 
politeness, cannot suffice for the absence of these 
brilliant virtues. And these are the coveted gifts 
which the missionary circle proffers, in goodly meas- 
ure, to those who cheerfully seek to enjoy its privi- 
leges ; these are the high attainments to which it 
points the woman of moral aim and honorable re- 
solve; these are the jewels of priceless value which 
secure a passport for woman into the choicest com- 
panies of life. 

The chief object of this agency is, however, to 

FURNISH MEANS FOR THE SPREAD OF THE GOSPEL OVER 

the earth. It is so unassuming and noiseless that 
it appears to accomplish little. It seems like a 
small way to aid in the accomplishment of a grea.t 
design ; but a few facts which have been collated 
for this purpose will serve to present the truth in 



140 



MISSIONARY SEWING CIRCLE. 



this particular. The amount done by one of these 
female organizations in a given period, as a year, or 
a series of years, is far in advance of our ordinary 
suppositions. The following statistics will exhibit 
what might be accomplished if the female influence 
of every evangelical congregation in the land were 
enlisted in this work : — ' 





Si: 


e of congregations. 


Annual avails 


of missionary circles. 


1. 


About 225 average attendance. 


An av( 


;rage of 


$175 for 


last few years. 


2. 




403 




a 


tt 


309 


tt 


a 


3. 


u 


450 


C.C tt 


a 


a 


100 


a 


a 


4. 


it 


350 


tt it 


it 


a 


150 


a 


a 


5. 


a 


200 


tt it 


tt 


tt 


75 


a 


tt 


6. 


it 


200 


a it 


tt 


a 


3 )0 


it 


a 


7. 


tt 


400 


tt tt 


a 


a 


450 


a 


a 


8. 




500 


a a 


tt 




200 


a 


a 


9. 




350 


a u 


it 


a 


25 J 


a 


a 



The author has not selected the above congrega- 
tions because they are more distinguished than many 
others for amount accomplished in this humble 
way ; but he has gathered these statistics almost 
indiscriminately from pastors and otherwise. True, 
he has not sought statistics in congregations whose 
females are known to do little or nothing for benev- 
olence in social circles. The above amounts set 
against the respective congregations were not all the 
avails of sewing, the making of " coats and garments," 
Dorcas-like, but embrace, also, whatever donations 
and collections of money were made in connection 
with said circles and by their direction. Sewing cir- 
cles usually collect more or less money to defray the 



MISSIONARY SEWING CIRCLE. 



141 



expenses incident to sending boxes and barrels of 
clothing to distant fields. Many, also, hold animal 
fairs for the sale of their articles, in connection with 
which considerable amounts are collected for other 
things beside the articles which they have manu- 
factured. Both of these items are embraced in the 
above statistics. One important item of female 
effort, however, is not embraced in the above tables. 
Within the limits of every congregation there are 
more or less of the poor and ignorant to be cared for. 
To supply their wants, the females in some religious 
societies support separate organizations, though in 
most of them contributions are frequently made to 
this object from the avails professedly collected for 
the more distant poor. It is difficult, if not impossi- 
ble, to ascertain the amount done by sewing circles 
for the poor which they have always with them ; 
therefore, no account is made of this in the statistics 
presented. 

In addition to the above, I find, in a printed report 
of a benevolent society connected with a female 
seminary, the sum of $271 75 reported as the 
avails of their society in 1848. 

When the Sailors' Home, which was recently 
burned in Boston, was erected, it was wholly fur- 
nished by the' Boston Ladies' Seamen's Friend So- 
ciety, aided by sewing circles in the country ; and 
by female sewing circles the new Sailors' Home, 
containing one hundred rooms, was entirely fur- 



142 



MISSIONARY SEWING CIRCLE. 



nished ; thus contributing the very respectable 
amount of, at least, three thousand dollars (the 
cost of furnishing the Home) to this worthy object. 

In a communication from the assistant treasurer # 
of the American and Foreign Christian Union, he 
says, concerning the aid which was rendered to the 
Portuguese exiles who were driven from their isl- 
and home by the relentless fury of Papal persecu- 
tion, " My estimate of the value of the articles re- 
ceived during our pleadings for that interesting 
people could not have been much less than ten 
thousand dollars, if, indeed, it did not exceed that 
amount." Doubtless, for most of this large contri- 
bution that persecuted people were indebted to 
females through their various organizations. It was 
the response of sewing circles to the call of the 
Christian Union. 

The corresponding secretary t of the American Sea- 
men's Friend Society states, in a letter to the author, 
that a young ladies' sewing circle in Brooklyn, New 
York, consisting of only twenty-jive members, paid 
into- the treasury of the Seamen's Society the large 

SUm Of FIVE THOUSAND FIVE HUNDRED AND TWENTY- 
FIVE dollars, in the space of twelve years. And what 
adds particular interest to the fact is, that said circle 
originated in " a few girls meeting together to learn 
to sew." In the same communication the secre- 



* Edward Vernon, Esq. f Rev. John Spaulding. 



MISSIONARY SEWING CIRCLE. 



143 



tary says, " Ladies' associations for doing good are 
like mountain springs ; they not only adorn and bless 
their origin, but cover the valleys with beauty and 
fertility. A golden mine in a country parish might 
be a good thing ; a pure silver spring far better ; and, 
better than all, the heart and hand of female enter- 
prise in doing good. That minister is to be congrat- 
ulated, if not envied, who has a Tryphena, and Try- 
phosa, and a beloved Persis in his parish to join him 
in laboring much in the Lord. # # # May 
such circles, such oases, be multiplied in this desert 
world." 

Such are some of the results of female enterprise 
in the missionary sewing circle. They clearly es- 
tablish the sentiments advanced in the commence- 
ment of this chapter respecting the efficiency of this 
organization. They show, beyond controversy, that 
it is no unimportant agency to be employed in saving 
the lost. They prove that it is an association of 
great moral power, owned and blessed of God. 

There are three warnings, having regard to as 
many evils, which may be tendered to the members 
of female missionary associations. 

Let not your gatherings be characterized by levity 
and ivorldliness. While social intercourse is one of 
the valuable blessings derived therefrom, it has its 
limits of propriety and usefulness. If sociality is 
the sole object of the circle, it will be likely to de- 
preciate into mere worldly conversation. While the 



144 



MISSIONARY SEWING CIRCLE. 



meetings should be of such a social character as to 
interest the intelligent and noble hearted, whether 
believers or unbelievers, no one should lose sight of 
the chief object for which they assemble as a mis- 
sionary society. 

Beware of discordant elements. Difference of opin- 
ion may arise in relation to plan of operation, the 
style of work to be wrought, and the object for which 
to toil. All cannot always be suited. Some may 
frequently be obliged to surrender personal feelings 
and opinions to the w T ill of the greater number. In 
all such instances, Christian kindness and accom- 
modation should abound for the welfare of the so- 
ciety. If a majority of the circle decide to labor for 
a cause in which some of the members are not espe- 
cially interested, the minority ought not to make it 
the occasion for diminution of effort. If the officers 
are not agreeable to all because they are regarded 
inefficient or otherwise unqualified, this ought not to 
cause any member to slacken her diligence or with- 
hold her aid. And, of course, it is the clearest dic- 
tate of reason that personal differences and animosi- 
ties should never disgrace this or an}' other gathering 
of females. 

Convert not your association into a tattling society. 
There are nobler themes of conversation in the so- 
cial circle than the faults of neighbors or the rumors 
of the street. It is not becoming to labor for the 
salvation of a heathen soul, and, at the same time, 



MISSIONARY SEWING CIRCLE. 145 

talk into disrepute the character of man or woman. 
Censoriousness does not greatly increase a mission- 
ary spirit, nor exemplify the sweet temper of Christ. 
Such license of the tongue contributes little to social 
and intellectual improvement, and adds a singular 
chapter to the stores of missionary knowledge. Mrs. 
Sigourney, in her beautiful letter to the females of 
the land, has given utterance to a paragraph which 
might be wisely incorporated into the constitution of 
every sewing circle : " If thou art bidden to a feast 
of mangled reputations, sit not unduly long, nor lift 
with complacence the cup in which thy neighbor's 
faults are infused. Through the same process of 
fermentation thine own good name may also pass ; 
for at the wine press of slander there is no respect 
of persons. The sour grape that setteth the teeth 
on edge, and the rich cluster from the valley of Esh- 
col, which the Lord commended, go in alike, and 
the mingled wine is pleasant to the perverted pal- 
ate." 

In view of the great benefits resulting from this 
organization, as now imperfectly discussed, we urge 
its claims upon the attention of Christian females. 
Can there be a more worthy object presented for 
your cooperation in connection with social inter- 
course? We appeal to you, Christian woman, who 
have seldom, if ever, attended these useful gather- 
ings, is not here a rare opportunity for innocent 
13 



146 



MISSIONARY SEWING CIRCLE. 



enjoyment and extensive usefulness ? Will three 
hours, devoted to this benevolent purpose once or 
twice in a month, be time misimproved or thrown 
away ? From the numerous cares and duties of the 
family, could not an occasional afternoon or evening, 
at least, be spared for this important meeting ? Is it 
really an absolute necessity that prevents your con- 
nection with this circle, or is it a lack of interest in 
the object itself? Have you ever reflected upon 
the vast amount which females might accomplish in 
the missionary enterprise, if all of them who are in 
our churches should engage heartily in this work ? 
Have you ever pondered the sum total that would 
be withholden from the treasury of the Lord if all 
Christian females should refuse to cooperate in this 
plan of doing good? While the devoted female 
missionary is toiling amid privations and hardships 
in lands of moral darkness, shall not her Christian 
sisters at home display their abounding interest in 
her success and comfort by attendance upon this 
monthly or semi-monthly meeting ? 

That many can furnish ample reasons for refusing 
to unite with others in this capacity w T e do not doubt ; 
but that only those already attend these meetings 
who can best go is not true. The history of almost 
any sewing circle, as well as that of every Sabbath 
school and prayer meeting, shows that some whom 
we might least expect to be present are in constant 



MISSIONARY SEWING CIRCLE. 



147 



attendance. The fact is submitted for the careful 
consideration of every female reader. 

What shall we say of unconverted females ? Has 
this association any claim upon their time and atten- 
tion ? It certainly has. In common with the con- 
verted portion of their sex, they owe their social and 
moral elevation above the families of heathen coun- 
tries to the gospel of Christ. Where the Bible has 
not shed its benign influence, there woman is de- 
graded to servile obedience and the wretchedness of 
the slave. One of the most disgusting and heart- 
rending features of heathenism is the degradation 
of the female sex. It is only in Christian lands, 
amid the light and blessings of the gospel of purity, 
that woman is elevated to her proper sphere and 
permitted to enjoy her Heaven-ordained amenities. 
Hence, by the obligations of gratitude and self-re- 
spect, she is called upon to cooperate with others in 
diffusing that gospel which has made her to differ 
from the females of a Turkish harem or an African 
kraal. 

In conclusion, I present the example of Dorcas, 
the " sister of charity," as a model of female worth 
and usefulness. May females aspire after her ex- 
cellence, and pattern from her generous charities 
for the poor. May they render themselves as use- 
ful to the lowly, and thus commend their lives to 
the admiration of the high. May they be so mind- 



148 MISSIONARY SEWING CIRCLE. 



ful of the wants and woes of others, that, when 
they die, weeping and loving crowds may press 
around their coffins to tell of the " coats and gar- 
ments " which were wrought by their hands for 
the sons and daughters of penury. The memory 
of Dorcas is sweeter than even that of Josephine. 



CHAPTER VI IX. 



MATERNAL ASSOCIATION. 

Power of Association. — Origin of Maternal Association. — Design 
of it. — Power of Mothers' Encouragement to. — The Opinion of a 
South American Statesman. — Mothers of Bishop Hall, John 
Quincy Adams, Knill, Todd, and Cowper. — Benefits of Maternal 
Association. — Creates Sympathy between Mothers thus associated. 
— Imparts Knowledge of best Mode of Parental Discipline. — In- 
creases Sense of Parental Responsibility. — Makes more faithful. — 
Report of London Maternal Association. — God has blessed this 
Meeting to the Salvation of many. — A Fact. — Statistics of Conver- 
sions gathered from Reports. — Appeal to Mothers. 

Association ! At this period of human progress 
we begin to understand its power as an agency for 
social weal or woe. Scarcely any enterprise is pros- 
ecuted with success until its potent influence is 
evoked. It is a combination of sympathies, views, 
feelings, hopes, aims, power, whose "union is 
strength." It is a confederacy of hearts and hands 
to achieve in a common cause. It is simple, yet 
forcible ; unassuming, yet progressive ; more or less 
silent, but sure. This is true, in general, of asso- 
ciated strength for the prosecution of all enterprises ; 

13* ( 149 > 



150 MATERNAL ASSOCIATION. 

but appears in a light of special interest when its 
object is the training of childhood. 

Mother ! It is a word of peculiar charm and po- 
tency, reviving delightful recollections, and beget- 
ting such a class of emotions as are incident to the 
thought of a guardian spirit. Scarcely a heart can 
be found so hardened by a course of vice that it will 
not yield to the charm of this precious name. The 
cares of business, the corruptions of vice, the infirm- 
ities of age steel not the heart against its power. It 
arrests the vicious wanderer, and sends bitter regrets 
piercing through the soul. It overpowers the hardy 
tar, fresh from the rough service of the sea, and 
sends the warm tear trickling down his callous 
cheek. And thus in a thousand . ways the poet's 
verse is verified : — 

" And there's a charm of sacred power 
Dwells in the name of mother." 

Hence, combining the first with a derivative of the 
second, we have an appellation which clusters all 
the above considerations about itself, and becomes 
at once suggestive, attractive, pathetic, and com- 
manding the MATERNAL ASSOCIATION. 

It originated with Mrs. Payson, of Portland, Maine, 
in the following manner, as given in her own words : 
" I know not that there are maternal associations in 
all our villages ; but I know that there are many in 
our country, and some in India, in a very flourishing 



MATERNAL ASSOCIATION. 



151 



condition. Oar institution was formed in 1815. You 
ask the circumstances which led to its formation. A 
very dear friend of mine, who died about that time, 
had often lamented that, in our social prayer meet- 
ings, children were so much neglected. I was priv : 
ileged to meet with her occasionally, and spend an 
hour in prayer for our children; but neither of us 
thought of a special meeting for them. After her 
death, my husband often, in. our secret prayers, ap- 
peared earnestly to desire that I might be made use- 
ful out of my little family, which then occupied 
almost all my time, and greatly exhausted my spirits. 
While holding my dear Caroline in my arms, and 
thinking of my deceased friend's solicitude for her 
children, the entire plan of our association presented 
itself to my mind like an agreeable vision ; and I 
took my pencil and sketched down the items, and 
showed them to my husband, who was highly grati- 
fied, and felt that prayer was answered. lie thought 
it ivould be one great instrument in bringing on that 
glorious period ivhen all shall know the Lord." # 

A want of the age seemed to be met. Christian 
mothers in our evangelical churches hailed this insti- 
tution as the harbinger of great good to the rising 
generation. For a succession of years maternal as- 
sociations multiplied rapidly throughout New Eng- 
land, and, indeed, in all the states of the Union, as 

* Mothers' Magazine, January, 1833, p. 6. 



152 



3IAXEHXAL ASSOCIATION 



"well as in England and at most of the missionary 
stations connected with A. B. C. F. Missions. It is 
stated that, at a meeting of a county association, 
held at Keene, ZSew Hampshire, in 1837, it was re- 
ported that, in the twenty-two towns in the county, 
there were then seventeen maternal associations, 
comprising four hundred and thirty-seven mothers 
and twelve hundred and twenty-four children.* Nor 
was this county distinguished above many others in 
this regard. The fact may be taken as an illustra- 
tion of the general interest awakened throughout 
the land in this new Christian enterprise. 

The design of this association is Christian in the 
highest and most comprehensive sense, and may be 
briefly stated as follows : To bring mothers together 
to consult concerning the best means of rearing their 
children for usefulness and heaven; to cause them 
to feel the responsibilities of their station, that they 
may discharge then duties with increased fidelity; 
and to unite in prayer for the salvation of their off- 
spring. 

The power oe mothers is the chief consideration 
as the basis of such a movement. It is generally 
conceded that the mother s influence extends to so- 
cial and civil interests ; for the education of those 
who control the destiny of the race begins, not in 
the school room, but in the nursery ; not with a book, 



* Mothers' Magazine. 



MATERNAL ASSOCIATION. 



153 



but with the smile, the look, the word, the spirit, the 
example of the mother. Rousseau had this in view 
when he said, " The mother's milk should be the 
milk of liberty." 

Some years ago, a sagacious statesman from one 
of the South American republics, who had long 
mourned over the failure at self-government in his 
own country, came to the United States for the pur- 
pose of examining our institutions and learning the 
secret of our prosperity. One of the first scenes 
which he witnessed was a military display ; and, sup- 
posing the enthusiasm that prevailed was indicative 
of a general passion for arms, he remarked, " That, 
sir, will ruin you. It is the passion of the people for 
war, and their reliance on the sword to carry their 
points, which has been our bane and ruin in South 
America ; and unless you check it in season, it will 
prove your ruin, too." But afterwards he spent an 
evening in New Haven, where males and females 
of the most accomplished class in the city were as- 
sembled; and, on retiring from the party, he said ? 
" I have found it now. I have ascertained the se- 
cret of your success in self-government, and of your 
character, prosperity, and greatness as a republic. 
You owe it to your women. I never saw the like 
before. Such mothers must, and no others can, 
make a nation like yours. Give us in South Ameri- 
ca such women for mothers, and we should, ere long, 
follow hard after you in the race of national prosper- 
ity and happiness." 



154 



MATERNAL ASSOCIATION. 



We are accustomed to speak of the achievements 
of such men as Bacon, Hall, Newton, Dwight, Ed- 
wards, and a host of like renown, without duly ap- 
preciating the world's indebtedness to their gifted 
and faithful mothers. That maternal influence had 
much to do in preparing them for spheres of exten- 
sive usefulness, is evident from such facts as the fol- 
lowing. 

Bishop Hall acknowledged maternal agency in 
the formation of his own character, and, on one oc- 
casion, wrote of his mother, " How often have I 
blessed the memory of those divine passages of ex- 
perimental divinity which I have heard from her 
mouth ! What day did she pass without a large 
task of private devotion ? whence she would still 
come forth with a countenance of undissembled 
mortification. Never any lips have read to me such 
feeling lectures of piety ; neither have I known any 
soul that more accurately practised them than her 
own." 

John Quincy Adams once paid the following trib- 
ute to his mother : " It is due to gratitude and nature 
that I should acknowledge and avow that, such as I 
have been, whatever it was, such as I am, whatever 
it is, and such as I hope to be in all futurity, must 
be ascribed, under Providence, to the precepts and 
example of my mother." 

The following very interesting testimony of Rev. 
Richard Knill is quoted at length : " I have a vivid 



MATERNAL ASSOCIATION. 



155 



recollection of the effect of maternal influence. My 
honored mother was a religious woman, and she 
watched over and instructed me as pious mothers 
are accustomed to do. Alas ! I often forgot her ad- 
monitions ; but in my most thoughtless days I never 
lost the impressions which her holy example had 
made on my mind. 

" After spending a large portion of my life in for- 
eign lands, I returned again to visit my native vil- 
lage. Both my parents died while I was in Russia, 
and their house is now occupied by my brother. The 
furniture remains just the same as when I was a 
boy ; and at night I was accommodated with the 
same bed in which I had often slept before ; but my 
busy thoughts would not let me sleep. I was think- 
ing how God had led me through the journey of life. 
At last the light of the morning darted through the 
Little window, and then my eye caught a sight of the 
spot where my sainted mother, forty years before, 
took me by the hand, and said, ' Come, my dear, 
kneel down with me, and I will go to prayer.' 

" This completely overcame me. I seemed to 
hear the very tones of her voice ; I recollected some 
of her expressions ; and I burst into tears, and arose 
from my bed, and fell upon my knees just on the 
spot where my mother kneeled, and thanked God 
that I had once a praying mother. And O, if every 
parent could feel what I felt then, I am sure they 
would pray with their children, as well as pray for 
them." 



156 



MATERNAL ASSOCIATION, 



Equally to the point and touching is the following 
incident in the life of Dr. Todd, as related by him- 
self. His mother was deprived of her reason when 
he was a child ; and, referring to this, he says, " I can 
recollect that, when a very little child, I was stand- 
ing at the open window, at the close of a lovely sum- 
mer's day. The large, red sun was just sinking 
away behind the western hills ; the sky was gold 
and purple commingled ; the winds were sleeping ; 
and a soft, solemn stillness seemed to hang over the 
earth. I was watching the sun as he sent his yel- 
low rays through the trees, and felt a kind of awe 
though I knew not wherefore. Just then my mother 
came to me. She was raving with .frenzy ; for 
reason had long since left its throne, and her a vic- 
tim of madness. She came up to me wild with in- 
sanity. I pointed to the glorious sun in the west, 
and in a moment she was calm. She took my little 
hands within hers and told me that ' the great God 
made the sun, the stars, the world — everything; 
that he it was who made her little boy, and gave 
him an immortal spirit ; that yonder sun, and the 
green fields, and the world itself will one day be 
burned up ; but that the spirit of her child will then 
be alive, for he must live when heaven and earth 
are gone ; that he must pray to the great God, and 
love and serve him forever.' 

" She let go my hands — madness returned — she 
hurried away. I stood with my eyes filled with 



MATERNAL ASSOCIATION. 



157 



tears, and my little bosom heaving with emotions 
which I could not have described ; but I can never 
forget the impressions which that conversation of my 
poor mother left upon me. O, what a blessing would 
it have been had the inscrutable providence of God 
given me a mother who could have repeated these 
instructions, accompanied by her prayers, through all 
the days of my childhood ! But ' even so, Father ; 
for so it seemeth good in thy sight' " 

The influence of Cowper's mother upon his char- 
acter may be learned from the following expression 
of filial affection which he wrote to Lady Hesketh 
on the receipt of his mother's picture : " I had rather 
possess my mother's picture than the richest jewel in 
the British crown ; for I loved her with an affection 
that her death, fifty years since, has not in the least 
abated." And he penned the following lines on that 
occasion : — 

" My mother ! when I learned that thou wast dead, 
Say, wast thou conscious of the tears I shed ? 
Hovered thy spirit o'er thy sorrowing son, 
Wretch even then, life's journey just begun ? 
Perhaps thou gav'st me, though unfelt, a kiss ; 
Perhaps a tear, if souls can weep in bliss. 
Ah, that maternal smile ! it answers, ' Yes ! ' " 

Thus we might continue to quote from the testimony 
of distinguished men to illustrate the mother's pow- 
er.^ We have omitted a reference to the eminent 

* See Appendix, H. 
14 



158 



MATERNAL ASSOCIATION. 



mothers of Doddridge, "Wesley, Dwight, Edwards, and 
others, because they are more familiar to the general 
reader. Volumes might be filled with facts similar 
to the above ; for it is a truth of history, that many 
of the best men have had the best mothers* 

Now, if such is the influence of the mother in her 
own individual relations, how great the encourage- 
ment for them to unite for mutual sympathy and co- 
operation in the maternal association ! This cir- 
cumstance invests her office with peculiar interest 
and responsibility. She has need of the counsel, 
observation, and experience of others. She wants 
just such aids as this association proffers, and just 
such blessings as this concert of prayer secures. 

The following are some of the benefits of the 
maternal meeting. 

It creates a bond of sympathy between mothers thus 
associated. A common interest in a common and re- 
sponsible work is awakened in their hearts. Each 
feels for the other, and each rejoices to learn of the 
successful efforts of the other in training children for 
Christ. This bond of sympathy is an indispensable 
element of success in the prosecution of any good 
work. It is the legitimate result of association in all 
enterprises. Mothers are in like circumstances, so 
far as relates to then families, and they have like 

* See Era for Mothers, in the author's volume, " Hints for 
the Household." 



MATERNAL ASSOCIATION. 



159 



wants and interests. Now, experience and observa- 
tion have long since taught us that such persons 
have a strong affinity for each other. The widow's 
heart is drawn towards the widow ; the bereaved 
especially sympathize with those in similar afflic- 
tion ; and thus on through a variety of relations. On 
the same principle, mothers will naturally sympa- 
thize with each other in the responsibilities of the 
household, and the maternal meeting will tend to 
strengthen the bond. 

In the maternal association, mothers acquire knoivl- 
edge concerning the best mode of parental discipline. 
One important exercise at the meetings of this body 
is the reading of the best publications upon this sub- 
ject. Often various periodicals are taken by the as- 
sociation, and appropriate volumes purchased as a 
library for the use of the members. Each mother, 
too, has an experience and observation of her own, 
as well as orignal views derived therefrom, in regard 
to the training of children. This is communicated at 
the maternal gatherings for general edification. It 
is impossible that such a plan should not be of great 
advantage. In other departments of duty and hu- 
man toil its utility is universally acknowledged. A 
marked illustration of it we find in the present plan 
of associating the teachers of our youth for the pur- 
pose of imparting their experience, and thus benefit- 
ing each other, in regard to the intellectual culture 
of the young ; and if this plan subserves the cause 



160 



MATERNAL ASSOCIATION. 



of education by benefiting instructors, why will not 
a similar gathering of the mothers subserve the 
cause of morals and religion by the wealth of wis- 
dom it will adcl to their experience ? 

The maternal meeting tends to increase the sense 
of parental responsibility in its members. If the testi- 
mony of mothers who can speak from experience 
upon this subject were gathered, it would prove that 
they have gone home from this meeting impressed 
with a consciousness of the obligations imposed upon 
them, and prepared to enter their closets with a 
humbled heart and stronger faith. If no other benefit 
were derived from the mother's meeting, this alone 
would commend it to the female portion of the 
church as an agency of great good ; for a lack of 
this sense of responsibility will account mainly 
for the careless hand with which even Christian 
mothers train their offspring. Few only realize what 
a solemn charge is committed to their direction — 
what momentous interests are involved in the- dis- 
charge of their duties. Any agency that can make 
them sensible of this must be accounted important, 
since a recognition of one's responsibilities is always 
necessary to inspire good resolves and stimulate to 
effective effort. 

There are many things occurring in the family, 
connected with the training of children, calculated 
to perplex and trouble — many things to exhaust pa- 
tience and irritate the disposition ; for the meeting 



MATERNAL ASSOCIATION. 



161 



of which the mother can bring no better preparation 
than a just sense of her responsibilities. 

Closely connected with the above is maternal fi- 
delity, resulting naturally from a clear recognition of 
personal obligations. It detracts not at all from the 
mother's faithfulness at home to mingle with those 
of kindred relations at the maternal meeting. It 
rather sends her home to labor with greater assiduity 
for the instruction and salvation of her children. She 
teaches more intelligently, she guides more careful- 
ly, she prays more earnestly. 

Since penning the above, I have seen, in the 
Mothers' Magazine, a report of the London Mater- 
nal Association, presented in 1836 ; and it accords so 
fully with what has been said, that I make the fol- 
lowing extracts : — 

" One result of these monthly meetings has been, 
to increase the sense of parental obligation ; and, as 
this conviction has been deepened, mothers have 
been roused to greater watchfulness, and have been 
led to implore with more fervency those supplies 
of divine grace which alone can fit them for their 
important work. 

" Another advantage has been, to strengthen the 
spirit of Christian love and tenderness. The one- 
ness of their object, and its endearing character, 
have united the members to each other ; and the 
frequent comparison they have been led to make 
between their privileges and the sad condition of 
14 * 



162 



MATERNAL ASSOCIATION. 



many others has increased their compassion for the 
whole family of mankind, and a proportionate desire 
to turn their influence, whatever it may be, to the 
best account. 

" A third benefit connected with these meetings 
has been that of bringing important topics before the 
attention which had been too superficially regarded 
Many have become better acquainted with their 
oavii resources and with the talents committed to 
their care. Others have detected the cause of fail- 
ure in their ^ast efforts ; and. not unfrequently, sug- 
gestions have been made, and encouragements of- 
fered, which God has graciously overruled, as a word 
in season to those who were weary." 

The chief benefit, however, of the maternal asso- 
ciation remains to be considered. God has blessed 
this humble agency to the salvation of many of the 
children connected, icitJi it. Facts will fully sub- 
stantiate the assertion, that, in those congregations 
where this organization has been well sustained, the 
children of the mothers belonging to it have been 
signally blessed. And that the result should be thus 
flattering might have been anticipated, not only on 
account of the promises of God, but also in conse- 
quence of certain other facts in regard to his answer- 
ing mercies. 

It is related by Rev. E. X Kirk, that, in a particu- 
lar church in the State of Xew York, several fathers 
set apart one evening in the week to meet and pray 



MATERNAL ASSOCIATION. 



163 



for their children ; and, in fifteen years from the 
adoption of this plan, he (Mr. Kirk) was told that all 
their children were converted to Christ. The writer 
has recently heard a fact of equal interest related. 
Daring the progress of a work of grace in a congre- 
gation, a mother became intensely anxious for her 
son, who was in college. A circle of pious mothers 
deeply sympathized with her, and they devoted a 
certain evening to prayer on his behalf. Suffice it 
to say, subsequent intelligence announced to the 
mother that on that evening he gave his heart to 
God. # 

True, here was no maternal association where 
mothers statedly united in supplication for the same 
blessing ; but such facts involve the same principles, 
and show what benefits we might expect would re- 
sult from this organization. They prepare us to ap- 
preciate the following authentic statistics. 

The Maternal Association connected with the 
Fourth Presbyterian Church of Albany reported, in 
1837, that eleven of their children had publicly pro- 
fessed their faith in Christ, and several more had 
become hopefully pious. 

The association of Moriah, New York, reported, 
in 1836, " the hopeful conversion of fifteen or twen- 
ty belonging to the association, twelve of whom have 
united with the visible people of God." 



* See Appendix, I. 



164 



MATERNAL ASSOCIATION. 



The association in South Berwick, Maine, report- 
ed, in 1835, " Of those children who have become 
hopefully pious, fourteen have connected themselves 
with our church. Of these, three or four are looking 
forward to the ministry, two are already somewhat 
advanced in their course of theological studies, and 
two are in college. One has entered upon the re- 
sponsible duties of a minister's wife, and others are 
prepared to occupy, and doubtless will occupy, im- 
portant and resrjonsible stations in society. A few 
others are indulging hope. The whole number who 
have become pious since the formation of the asso- 
ciation (ten years) is between twenty and thirty." 
The same report records the case of a mother, a 
member of the association, whose intense desire for 
the salvation of her eight children always brought 
her to the monthly meetings ; and she was frequent- 
ly heard to remark, " that, whether she lived to see 
it or not, she confidently believed that all her chil- 
dren would be brought into the ark of safety." She 
died before the consummation of her wishes, and 
her eight children were subsequently converted, with 
a single exception. Five were sons, three of whom 
became ministers. 

The Maternal Association of Chicago reported as 
follows, hi 1834 : " A few weeks after the formation 
of our society, our directress began to feel the impor- 
tance of training her little ones for God, and an un- 
usual spirit of prayer for the salvation of their souls. 



MATERNAL ASSOCIATION. 



165 



Nor did she wait long for an answer to her petitions. 
A few weeks only had elapsed when ten of her 
family, including her husband, were hopefully con- 
verted to God." 

In 1839, the Association of Dedham, Massachu- 
setts, reported, " A goodly number of our children 
have professed their faith in Christ, and continue to 
walk worthy of their high vocation." 

The Association of Springville, New York, re- 
ported, in 1839, " Since our organization, (four years,) 
nine of our children have indulged hope in Christ 
and united with the visible church." 

In 1838, fourteen children connected with the 
Maternal Association of New Britain, Connecticut, 
were converted. 

These statistics might be multiplied were it ne- 
cessary. The above are sufficient to show that the 
blessing of God has rested upon this humble agency. 
Two facts, however, given in the reports of the New 
York City Maternal Association, in 1840, and that 
of Surrey Chapel, London, in 1839, are worthy of 
consideration. 

The first reports that, at a regular meeting of the 
society, there was unusual fervency in the prayers 
of the members. Two young men, just entering 
upon the duties of active life, sons of two of their 
number, were made the subjects of special prayer. 
There was great wrestling for them, such as seldom 
had been witnessed in their midst. Within a few 



166 



MATERNAL ASSOC] ATIOK . 



weeks both of them embraced Christ, to the no small 
joy of the praying circle. 

The second reports that a mother, connected with 
them, had a son who was a source of great grief to 
his parents and friends, and promised little else than 
shame and ruin. At one of their meetings, it was 
resolved to grant the mother's request, and spend 
the time in prayer for her prodigal son. God heard 
and answered their supplications. At a subsequent 
meeting, " this mother came, with a countenance 
beaming with joy, and stated that she believed 
the rebel son was converted to God ; and she at- 
tributed it to the fulfilment of that gracious promise, 
' If two of you shall agree on earth as touching any 
thing they shall ask, it shall be done for them of my 
Father which is in heaven.' " # 

Such considerations attach greater importance to 
the maternal association than the little interest of 
mothers in its existence and prosperity, during the 
last ten years, appears to indicate. The deep inter- 
est of former days in this institution has, in a meas- 
ure, passed away. A few of the aged women yet 
upon the stage still retain their attachment to it as a 
God-given agency ; and happy would it be if their 
falling mantles were caught by the youthful mothers. 
But the ardor and zeal which sustained the enter- 



* The author is indebted to the Mothers' Magazine for the above 
statistics. 



MATERNAL ASSOCIATION. 



167 



prise in its early history, and the remarkable success 
which attended its beginning, has given place to ap- 
athy and general neglect of -this means of maternal 
influence. Young mothers, with a few exceptions, 
do not connect themselves with this society, although 
they may be efficient and deeply interested in the 
sewing circle and other female associations. Judg- 
ing from such a feature of the present age, it cannot 
be denied that a multitude of mothers fail to attach 
due importance to the maternal meeting ; for, prop- 
erly considered, this organization, having in view the 
training and. salvation of children, is inferior in im- 
portance to no other. Duly appreciated, it would 
occupy the first place in the heart of the Christian 
mother. And here we leave the subject for the 
prayerful attention of those who bear the burden of 
maternal responsibilities. 



CHAPTER IX. 



THE MISSIONARY ENTERPRISE. 

Will the World be converted? — Small Contributions imply it will 
not. — Contributions not increase in Proportion to Wealth. — The 
Pleasure Excursion. — Only one Half Cent given daily. — Family 
of Six Hundred Millions. — Few perceive that giving is for their 
good. — Little System in giving. — Hammond, Baxter, Doddridge, 
and others. — The Shoemaker. — Christians wait to give. — Oppo- 
sition to Agents. — Ingenuity and Effort necessary to obtain a lib- 
eral Contribution. — Complain because so many Calls. — So?ne plead 
that " Charity begins at Home." — Refuse to give because of some 
Case of Imposition. — "We know not that the Money reaches the 
Heathen." — Some cry, " To what Purpose is this Waste? " — Cur- 
tailing Contributions instead of Expenses. — Some give only when 
cannot help it. — The Mite. — The small Gift, rich Entertainment, 
and splendid House. — The selfish Christian praying, " Thy King- 
dom come." — Giving a Test of Piety. — The burning Turf. — The 
Soldier. — Who is benevolent? — Get to give. 

"Will the world be converted? It seems too late 
in the day to propound such an interrogation. With 
the promises of the word of God to encourage such 
a belief, and the rapid advancement of the gospel in 
the last half century, it may appear quite a needless 
inquiry to make. Yet, judging from the reluctant 
response which is given to calls of charity, and the 

(168) 



THE MISSIONARY ENTERPRISE. 



169 



penurious spirit that still pervades the church of 
Christ, it seems as if the mass of Christian profess- 
ors had yet to learn that the world will be converted. 
The marked delinquencies that exist among the 
people of God, in regard to the wants of perishing 
millions, is not consistent with a full belief that the 
gospel will be preached to every creature. A few 
only seem to catch, the inspiration of the promise 
that gives the heathen to Christ for his inheritance, 
and accordingly graduate their interest and contribu- 
tions. By the great body of the church the mission- 
ary enterprise is not appreciated. As the agency 
ordained by God for the salvation of a lost world, it 
is undervalued. The mass of Christian people do 
not feel the obligation to sustain it as they do to sus- 
tain other religious institutions. Their prayers for 
its success and triumph are strangely infrequent ; 
and their gifts are as stingy as their prayers. " The 
scanty rills of charity which at present water the 
garden of the Lord, and the ingenuity and effort em- 
ployed to bring them there, compared with the al- 
most undiminished tide of selfish expenditure which 
still holds on its original course, remind one of the 
slender rivulets which the inhabitants of the East 
raise from a river, by mechanical force, to irrigate 
their thirsty gardens ; the mighty current, meanwhile, 
without exhibiting any sensible diminution of its wa- 
ters, sweeping on in its ample and ancient bed to the 
15 



170 



THE MISSIONARY ENTERPRISE. 



ocean." * A greater sin does not mar the reputation 
of the church at the present day than that oipenmri* 
ous giving. The car of salvation is impeded by the 
covetous spirit that prevails more than by the down- 
right opposition of the heathen world. Religion 
languishes in the church because of the lack of be- 
nevolence among professing Christians more than 
from the abounding of hostility among the enemies 
of God ; for it is always true that generous giving 
leaves more than half the blessing at home, while it 
conveys a noble spiritual largess abroad, as is plainly 
taught by the words, " It is more blessed to give than 
to receive." This divine declaration is professedly 
believed by all the children of God ; but, alas ! how 
few seek to verify it by personal experiment ! To 
how many is it a profound riddle, awakening little 
curiosity to effect its solution ! By the liberal and 
even lavish expenditure that is made for external 
decorations, appetite, comfort, and fashion, it seems 
as if multitudes of Christ's flock disbelieved it, and 
were fully set upon proving it a lie. Self is the idol 
before which many of the Lord's followers bow with 
their costliest offerings. " Self is Dives in the man- 
sion, clothed in purple, and faring sumptuously every 
da}r. The cause of Christ is Lazarus, lying at his 
gate, and fed only with the crams which fall from 
his, table." t 



* Mammon, p. 202. 



f Ibid., p. 52. 



THE MISSIONARY ENTERPRISE. 



171 



We profess to believe that all our possessions be- 
long to Christ — talents, time, influence, wealth, all. 
We acknowledge ourselves to be the stewards of 
God, obligated to dispense his bounties according to 
his direction ; and yet we employ them with little 
regard to the pressing wants of the needy or the de- 
mands of our Master. The superscription which we 
profess to stamp upon every coin is Christ's, and 
still we use them as if they bore the image and 
superscription of Caesar. With a small part of the 
cheerfulness with which Christ surrendered life it- 
self for the souls of men, we part with our dollars 
and shillings for the same object. Contrasted with 
his willingness in pouring out his precious blood for 
a world lying in wickedness, how miserably poor and 
meagre are our reluctant offerings to his cause ! 
When we contemplate his benevolent acts from 
the manger to the cross, it seems as if no language 
of rebuke were too severe to chastise us for our self- 
ish policy. 

It is true that the contributions to the various be- 
nevolent societies amount to a much larger sum at 
the present than at any former period. Here and 
there a man of wealth is exceedingly munificent in 
his donations ; and some of moderate possessions, 
and even in straitened circumstances, are liberal in 
the gifts which they cast into the Lord's treasury ; 
but the increase of benevolence is not proportioned 
to the increase of wealth. The self-denial that was 



172 



THE MISSIONARY ENTERPRISE. 



practised thirty years ago. in the comparatively small 
collections then made, was eaual. if, indeed, it did 
not exceed, the self-denial incident to the larger con- 
tributions of the present day. There are those in 
the Christian church who pay more annually for ci- 
gars and the noxious weed than they contribute to 
benevolent objects. There are many more who ex- 
pend a larger sum in a single pleasure excursion 
than they give in three or even five years to the poor 
and perishing. The writer recently learned this fact. 
A Christian young man, connected with an extensive 
mercantile house in the city of Boston, where he 
received a large salary, spent his last summer's va- 
cation in an excursion to a popular watering-place. 
Some weeks after his return, one of his fellow- 
clerks, whose benevolence was well known, called 
upon him for a contribution in behalf of a poor, suf- 
fering woman, with whose condition he had become 
acquainted. The young man declined giving, as- 
signing as the reason, "My excursion in the summer 
cost me seventy -five dollars:' It is a fair illustration of 
a large class of inconsistent professors, who cheat 
God out of his rightful possessions in order to forego 
self-denial and pander to the love of pleasure. 

It is said that the entire contribution of the church- 
es connected with the A. B. C. F. M. amounts to no 
more than one fourth of a cent daily for each member. 
What a mere pittance in contrast with the wealth 
in the possession of professing Christians ! Oxe 



THE MISSIONARY ENTERPRISE. 



173 



fourth of a cent daily ! far less than the amount 
wasted in the religious families of the land. From 
the superfluities of Christian people might be spared 
a sum vastly greater than this, without diminishing 
their enjoyments, or being accounted in any sense a 
loss. One fourth of a cent daily ! What a vin- 
dication of the charge we bring against the church 
of Christ ! what a stain upon the Christian name ! 
what a caricature upon the Christian profession, that 
all our wealth belongs to Christ ! Is there self-de- 
nial in this stinted benevolence beyond that prac- 
tised in the days of our fathers ? Nay, is there 
any sacrifice in such meagre offerings that deserves 
to be called self-denial ? There is only one reply to 
such interrogative s — only one opinion of such a 
fact can be entertained. It is* a dishonor to the 
cause of Christ ; it is a sin of no ordinary degree ; it 
can be washed away only by tears of penitence and 
a larger charity. 

A pious gentleman, who had accumulated much 
property in a successful business, was asked by a 
clergyman if he had not amassed enough for his 
family, so that he might retire from business. " O," 
he replied, " I have not yet made enough to give 
each of my children a single leaf of the catechism." 
" Why," inquired the minister, " how large is your 
family ? " " About six hundred millions," was his 
reply. It is the lack of such a spirit as this of which 
the church is guilty. The members of Christ's flock 



174 



THE MISSIONARY ENTERPRISE, 



who take this kindly view of a perishing world are 
few in number, and all the actual self-denial of the 
present age is practised by that few ; so that we in- 
sist that self-denial was never rarer than at present. 

That the church at the present day is as delinquent 
in regard to the missionary enterprise as has been 
alleged, may appear from the following specifica- 
tions, to the truth of which every reader will attest. 
• Few realize that God requires giving for their awn 
good. He might have so provided for the human 
family that all their wants would have been supplied 
without the. aid of charity ; but he saw that it was 
best for all to have the poor always with them ; for, in 
blessing them, the benefactors are especially blessed. 
It is said of a traveller upon the Alps, that, while 
chilled well nigh to freezing by the excessive cold, 
his companion sunk clown in the snow by his side, 
unable longer to resist the keenness of the winter's 
blast. At once he began to rub his limbs and body, 
in order to restore their warmth and save the ex- 
hausted man from death, and the effort of resusci- 
tating his fallen companion brought back the heat, to 
his own system ; so that, while he restored his asso- 
ciate, he saved his own life. It is an illustration of 
God's plan to cultivate the spirituality of his chil- 
dren. While they bear spiritual life, by self-deny- 
ing efforts, to the lost, they are making rapid ad- 
vancement in the divine life themselves. In saving 
others, they save themselves ; yet few regard the 



THE MISSIONARY ENTERPRISE. 



175 



matter in this light. They are far from viewing this 
part of a Christian's duty as a necessary paid valua- 
ble discipline. The whole system of benevolence 
is, to the mass, rather an evil incident to the pres- 
ent condition of the world. They submit to it as 
they do to disappointments and chronic pains, una- 
voidable and painful parts of human experience, 
endured, though unwelcome. " So many calls ; so 
much to be given ; what are we coming to ? more 
and more every year ; what a harden ! " These are 
the imbodiment of thoughts which occupy the minds 
of multitudes, instead of that more delightful view, 
that clothes every call for aid in the robes of an angel 
helper. The Christian who has proper views of 
God's plan of benevolence will hail every new open- 
ing in the moral wilderness as a fresh opportunity for 
him to improve his already shining graces ; and the 
feeble church, with such a view of the missionary 
enterprise, will not ask to be excused from giving, 
because the benevolent act will be attended with 
advancement in holiness, even though her proper 
proportion be only a mite. Her members will de- 
light to bring their little from their lot of poverty for 
the sake of the resulting holiness. A single dollar 
may be the extent of their ability, and the contribu- 
tion will be attended with as great a spiritual bless- 
ing as the just and larger gift of a more wealthy 
church. The truth is sufficient to silence forever 



176 



THE MISSIONARY ENTERPRISE. 



the oft-reiterated excuse of feeble churches, " Too 
poor to give." * 

There is little system in giving. Very few Chris- 
tians sit down to settle the question, how much they 
can possibly contribute annually, nor how that an- 
nual amount shall be distributed. A few only make 
any provision beforehand for the demands of chari- 
ty. They may give, and that, too, with quite a lib- 
eral hand ; but they decide only upon the emergency 
of the case. If they are flushed with money at the 
time the appeal is made, their gifts may be very 
generous. If their purses are lean, the fact is pro- 
claimed by their stinted contribution. In this way 
much is lost to the missionary enterprise ; for system 
only insures such economy as will lay in store liberal 
sums for the Lord. 

What we mean by systematic giving ma}' be 
learned from the following facts. Hev. Dr. Ham- 
mond and Lord Chief Justice Hale, not to mention 
others, were wont to contribute one tenth part of their 
annual income to benevolent societies. Baxter ob- 
served this rule until he was impressed that duty 
required of him larger contributions' ; and he ob- 
served of the rule, " I think, however, that it is as 
likely a proportion as can be prescribed, and that 

* After the Hindoos have gathered the harvest and threshed the 
grain, before removing it to the market or granary, they take out 
the portion for their god. Whether poor, or in debt, or however 
small the crop may be, the god's portion is first given. 



THE MISSIONARY ENTERPRISE. 



177 



devoting a tenth part, ordinarily, to God, is a matter 
that we have more than human direction for." Dod- 
dridge said, " I make a solemn dedication of one tenth 
of my estate, salary and income, to charitable uses. 
I also devote to such uses an eighth of every thing I 
receive by way of gift or present." Dr. Watts gave 
a fifth part of his income ; the wife of R,ev. Dr. Bury 
gave a fourth part. Mrs. Elizabeth Pvowe said, " I 
consecrate, half of my yearly income to charitable 
purposes ; yea, all that I have beyond the bare con- 
veniences and necessaries of life shall surely be the 
Lord's." Also, Hon. Robert Boyle and Pvev. Mr. 
Brand devoted half of their annual income to objects 
of benevolence. 

A shoemaker of New Jersey, distinguished for his 
generous donations to the different benevolent so- 
cieties, replied to the inquiry, how he managed to 
give so much, " I earn, one day with another, about 
a dollar a day ; and I can, without inconvenience to 
myself or family, lay by five cents of this sum for 
charitable purposes ; the amount is thirty cents a 
week. My wife takes in sewing and washing, and 
earns something like two dollars a week ; and she 
lays by ten cents of that. My children, each of them, 
earn a shilling or two, and are glad to contribute 
their penny ; so that, altogether, we lay by us in store 
forty cents a week; and if we have been unusually 
prosperous, we contribute something more. The 
weekly amount is deposited every Sabbath morning 



178 



THE MISSIONARY ENTERPRISE. 



in a box kept for that purpose, and reserved for fu- 
ture use. Thus, by these small earnings, we have 
learned that it is more blessed to give than to re- 
ceive. The yearly amount saved in this way is 
about twenty -jive dollars; and I distribute this among 
the various benevolent societies according to the 
best of my judgment." 

Such examples illustrate what we mean by sys- 
tematic benevolence. They are a fulfilment of the 
divine commandment : " Upon the first day of the 
week let every one of you lay by him in store as 
God hath prospered him." * The injunction is sup- 
posed to enforce the duty of setting apart every 
Sabbath, or at other stated periods, a portion of one's 
income for benevolent objects. Since every one 
might not be able to judge weekly of his prosperity, 
the injunction is not believed to confine the setting 
apart of a definite portion to the first day of the week, 
"but is rather designed to teach the duty of doing it 
at some time statedly ; in other words, to observe 
some rule and time of systematic giving. It is such 
benevolence as this that we assert to be rare. It is 
wholly because of its rarity that such examples as 
the above are considered worthy of record and com- 
ment in news sheets and printed volumes. The 
persons in the land who actually regard the scriptural 
rule of periodical giving are scarcely more than one 



* 1 Cor. xvi. 2. 



THE MISSIONARY ENTERPRISE. 179 

to a church. A very few churches only, as a body, 
have adopted any system like the following, which 
is observed by a church in Philadelphia. The card 
below is given to each member, and he is requested 
to designate which of the columns he will adopt as 
his rate of giving to the objects named in it, and 
then return it to the officers of the church. 



Rates of contributions 














to the following objects: 


No. 1. 


No. 2. 


No. 3. 


No. 4. 


No. 5. 


No. 6. 


Foreign Missions, 


o.oF" 


0.02 


0.04 


0.121 


0.16|. 


0.25 


Domestic Missions, 


0.01 


0.02 


0.04 


0.124 


0.161 


0.25 


Board of Publication, 


0.01 


0.02 


0.04 


0.12A 


0.16| 


0.25 


Board of Education, 


0.01 


0.02 


0.04 


o.m 


0.16^ 


0.25 


Sabbath School, 


0.01 


0.02 


0.04 


0.124 


0.16a 


0.25 


Bible and Tract Soc. 


0.01 


0.02 


0.04 


0..12I 


0.16| 


0.25 


Total per week, 


6 


12 


24 


75 


1.00 


1.50 



" On considering the above rates, I agree to give the 
sums specified in rate No. -, and request the col- 
lector to call for it every (month or quarter, as the 
case may be.") Whatever may be the lesson of 
the Scriptures to the churches concerning such form 
of benevolent action, it is yet to be learned by the 
most of them. # 

Christians wait to give. The want of system in 
their benefactions leads to ivaiting. How few would 
give at all unless called upon by the collector or so- 
licited to give in the house of God ! How few lay 
by their contributions and carry them statedly to the 



* See Appendix, L. 



180 



THE MISSIONARY ENTERPRISE. 



Lord's treasury! The mass, I repeat, wait until the 
agent appears to awaken their sympathies by his elo- 
quent appeals ; and this is their only acknowledged an- 
nouncement to prepare to contribute. Such believers 
need to ponder the injunction of Paul to the Corin- 
thians. When he was making collections for the dis- 
tressed brethren at Jerusalem, he instructed them, as 
we have seen, to lay by their contributions on the first 
day of the week, adding, " That there be no gatherings 
when J come!' He would have them so principled 
in giving that they would be prepared with a gift> 
previously laid by, and not wait to be driven to their 
duty by a pungent sermon. The counsel was never 
more needed than at present. 

Some Christian professors exhibit a strange opposition 
to agents. They had rather hear any sort of a preach- 
er than a " beggar," and listen to any sermon with 
more interest than to one on charity. Perhaps, when 
an agent is to occupy the desk, they find it incon- 
venient to attend public worship. At any rate, such 
a Sabbath is rather borne or suffered than enjoyed. 
Perhaps such professing Christians have never re- 
flected that the existence of just such church mem- 
bers as themselves has made the appointment of 
agents necessary. Gladly would the officers of our 
benevolent societies dispense with all agents, and* 
depend upon the churches to forward their contribu- 
tions collected according to the system before con- 
sidered. It would spare much painstaking and 



THE MISSIONARY ENTERPRISE. 181 

expense. But then they cannot trust to the gener- 
osity and promptitude of the churches in this regard. 
There are so many persons, even with the vows of 
God upon them, belonging to the class named, that 
the present system of agency is indispensable. The 
individuals who dislike to see an agent are those 
who seldom give unless it be under the influence of 
his warm appeals, and then only just enough to pre- 
serve caste with the company of givers. Until the 
churches universally attain to a higher standard of 
benevolence, and systematize their giving, it will 
be impossible to dispense with the present plan of 
agency. Such complaints as the above against the 
employment of agents fall with a poor grace from 
the lips of those who would give little or nothing 
without them. 

Ingenuity and much effort is necessary to obtain a 
liberal contribution from many. The fact that the 
officers of our benevolent societies are obliged to se- 
lect for agents those preachers who are most happy 
in addressing themselves to the hearts of their hear- 
ers, is a poor compliment to the benevolence of 
Christian people, and vindicates the justness of the 
criticisms contained in this chapter. One would 
suppose that their belief in God's willingness and 
design to convert the world through the agency of 
his church would be sufficient to enlist their individ- 
ual interest without such stirring appeals ; but it is 
not. And after such an agent is in the field, he 
16 



182 



THE MISSIONARY ENTERPRISE. 



must display his ingenuity and tact in obtaining even 
small contributions from a large class of professors 
of religion. In every church there are some to 
whom we cannot appeal successfully for aid in the 
work of missions without previous study and con- 
trivance. They can be reached only at certain 
points and at certain times. They must be labored 
with, as if the matter of their giving were actually 
a, questionable duty. 

Some complain because there are so many calls for 
aid. God opens new doors for usefulness on every 
hand, thus encouraging his children to toil for the 
salvation of the world ; and this class of his professed 
children complain because he asks them to cooperate 
with him in multiplying the triumphs of his grace. 
The complaint shows that a cloud of ignorance is 
veiling the spiritual vision of such professors in re- 
lation to personal obligation in the work of redeem- 
ing the race. They have yet to learn a rudimental 
principle of the Christian faith. Rather than be 
aggrieved at so many and so pressing calls for mon- 
ey, they ought to rejoice that Providence is so fast 
heralding the conversion of the world. They should 
regard it as the promise of gospel triumphs in lands 
of darkness — the morning star upon the brow of 
refulgent day. Knowing that God requires no gift 
beyond their actual ability, they should hail these 
increasing calls as the harbingers of peace and sal- 
vation to the lost of every nation. To utter the lan- 



THE MISSIONARY ENTERPRISE. 



183 



giiage of complaint at their multiplicity is no other 
than barefaced reflection upon God's rapid way of 
bringing the lost sheep of the house of Israel into 
his kingdom. It is virtually saying, " Would that the 
gospel might advance at a slower pace over the 
earth ! Would that God had not opened so many 
effectual doors of usefulness for his children to en- 
ter ! " We refer this class of disciples to the noble 
example of Alexander the Great, who, on one oc- 
casion, directed the philosopher Anaxarchus to 
go to his treasurer and ask for any amount he 
pleased. The treasurer refused to grant his request, 
because it was so exorbitant, until he had consulted 
his prince. Accordingly, he went to him and said, 
" It seemed too much for one man to receive." The 
great sovereign replied, " It is not too much for Al- 
exander to give. He does honor to my liberality by so 
large a request." 

Others defend their want of liberality by using 
the unchristian proverb, " Charity begins at homer 
The poor of their own community, the morally des- 
titute of their own land, and, possibly, the demands 
of their own persons and family, are offered as 
reasons for withholding from the great missionary 
enterprise. It is not denied that these may some- 
times be good reasons ; but they are usually pre- 
sented as mere excuses. " Charity begins at home ! " 
As if the proverb were a vindication of the most 
self-denying benevolence, when it is nothing more 



184 



THE MISSIONARY 



ENTERPRISE. 



than the miserable sophistry of a selfish heart. Self- 
ishness begins at home ; and it is this which is often 
palmed upon the world for a kind of home char- 
ity. The man who refuses a contribution for the 
heathen world because he beholds needy ones in 
his own neighborhood is not usually distinguished 
for his generosity to them. " It is absurd," said a 
penurious Christian professor belonging to this class, 
" to be sending money abroad, to be spent we know 
not how, when there is so much suffering nearer 
home." " I will give five pounds to the poor at 
home if you will give the same," said the Christian 
to whom the above remark was made. " I did not 
mean that," replied the illiberal man; "but if you 
must go from home, why go so far ? Think of the 
miserable poor of Ireland." " I will give five pounds 
to the poor of Ireland if you will give the same." " I 
do not mean that, either," was the reply ; a very fair 
illustration of the real spirit of such professing Chris- 
tians as seek to hide their sins under the mantle, 
" Charity begins at home." 

There are other excuses offered by some members 
of the church who give to the Lord with parsimoni- 
ous hand. They have found, in ransacking the 
world, a few cases of imposture practised on the 
generous hearted, and, possibly, an isolated instance 
of the unwise or unfaithful disbursement of charita- 
ble funds ; and these they employ as arguments 
against all charity thereafter. Surely God has 



THE MISSIONARY ENTERPRISE. 185 

rested the obligation of his people to contribute 
upon a very uncertain basis if the delinquencies of 
one or more will excuse the multitude from per- 
forming benevolent deeds. Surely, too, there must 
be a singular want of benevolence in the heart of 
that professor who presumes to defend his illiberali- 
ty by such an unreasonable excuse. And again : 
the plea is even set up, " We do not know that the 
money reaches the heathen." Base as is such an as- 
persion upon the characters of the most devoted 
Christians which the church affords, it is, neverthe- 
less, uttered by some believers. They know, or 
have the means of knowing, that the most reputable 
and pious Christians in the land are selected to pre- 
side over the counsels of our benevolent institutions. 
They know, moreover, that a large body of Christian 
ministers and laymen, of similar integrity and holi- 
ness, are appointed as inspectors of the disbursement 
of funds, and that a full account of the expenditures 
is annually given to the world. Xp make such a 
declaration as the above, in the face of these facts, is 
evidence of no small degree of ignorance or reckless- 
ness. A similar reflection cast upon the character 
of a neighbor, in relation to some matter of business, 
would expose one to a legal prosecution. What, 
then, shall we say of it when it is uttered in regard 
to a business which is under the supervision of the 
best and most honored Christians of the land? We 
cannot censure the utterance of a statement so reck- 
16* 



186 



THE MISSIONARY ENTERPRISE. 



less in language too severe ; for Christians of the 
present day ought to possess knowledge and piety 
enough to know and feel that it is a base slander. 

Others still cry, with the disciples over the ala- 
baster box, " To what purpose is this ivaste ? " " How 
many thousands of dollars are expended, and with 
what feeble results ! How many precious lives are 
sacrificed, and how few are converted ! What an 
outlay of strength, and hardship, and suffering, even 
to enter a land of moral darkness ! Do the results 
pay for such sacrifices and expenditures ? Are we 
warranted in making such contributions of treasure 
and life for the spiritual returns we receive ? " Such 
unbelieving souls may be referred, for a curative, to 
the address of Christ to the disciples who first raised 
the inquiry, " To what purpose is this waste ? " " Why 
trouble ye the woman ? for she hath wrought a good 
work upon me. # # # Verily I say unto you, 
wheresoever this gospel shall be preached in the 
whole world, there shall also this, that thisjwoman 
hath done, be told for a memorial of her." 

Many, in a season of pressure, curtail their contri- 
butions instead of their expenses. It is very common 
for even religious men to increase their expenses, as 
their wealth multiplies, without adding a farthing to 
their previous gifts to the missionary cause. Very 
few in our churches adopt the benevolent policy of 
Rev. John Wesley in this particular. When his 
income was thirty pounds a year, he lived on twen- 



THE MISSIONARY ENTERPRISE. 187 

ty-eight pounds, and gave away two. The next 
year his income was sixty pounds ; and still he lived 
on twenty- eight pounds, and gave away thirty-two. 
The fourth year raised his income to one hundred 
and twenty pounds ; and he still adhered to his plan, 
and contributed ninety-two pounds. It is a noble 
example of economical living in order to multiply 
benevolent giving. The principle involved in it is 
the only one that can bear the test of eternal truth ; 
and yet how generally does the policy prevail, to 
curtail contributions, and not expenses, in seasons 
of pecuniary embarrassment, and to increase family 
outlays, and not subscriptions, in seasons of pros- 
perity ! 

The delinquency of some in relation to the mis- 
sionary enterprise can be stated in no better lan- 
guage than this — they give only when they cannot 
help it. The presentation of the object by a person 
whom they particularly respect, or the presence of 
another of similar character, may insure a reluctant 
offering. They may be placed in such circumstances 
that denial will tarnish their honor, or a sense of 
shame overcome their penurious spirit ; and then a 
gift may be extorted. But, generally, they regard 
themselves peculiarly fortunate if absent from the 
sanctuary when the missionary box goes round, or 
if they are passed by when the collectors canvass 
the parish. Their gifts are the spoils of necessity. 

A class of professing Christians are ever discours- 



188 



THE MISSIONARY ENTERPRISE, 



ing about contributing their mite ; and, sure enough, 
it is but a mite in comparison with their abundance. 
Doubtless, in so saying, they design to show that 
they follow the example of the liberal widow of 
whom the sacred writer informs us ; but they were 
never more mistaken than they are in this instance ; 
for the widow's mite was the last pittance that she 
possessed, and surely she could give no more than 
her all* But they bring their mites from a generous 
competency; thus deluding themselves with the idea 
of being benevolent, when their very offerings ex- 
pose their selfishness. Scores of the professed fol- 
lowers of Christ are perverting the poor widow's 
excellent . example to their dishonor, and contenting 
themselves with a degree of benevolence of which 
they would be ashamed if the delusion were wholly 
removed. 

There are certain marked inconsistencies in Chris- 
tian conduct, relative to benevolence, beyond what 
have already been exposed. They appear in the 
following facts. A believer, of excellent religious 
character in almost every particular, declined con- 
tributing to a benevolent object because he could not 
afford it. Scarcely a week passed by before he en- 
tertained a social gathering at his house with a 

* The late missionary, Rev. Daniel Temple, once said, at a meet- 
ing of the A. B. C. F. M., the poor widow's gift is not to be esti- 
mated so much by what she gave as by what she had left. 



THE MISSIONARY ENTERPRISE. 



189 



variety of viands, at an expense, probably, of not less 
than ten dollars. Another contributed twenty -five 
cents to a worthy object, and, doubtless, wished that 
he had more to give. On the following evening he 
spread a banquet for a large company of invited 
guests, at an expense of, at least, fifteen dollars. An 
agent called upon a wealthy Christian for aid ; but 
he refused to contribute, on the ground that his 
present outlays were so large that he could not 
afford it. And what were his outlays ? He was 
building a splendid house, at an expense of seventy 
thousand dollars, including the preparation and adorn- 
ment of grounds. By dint of perseverance, how- 
ever, the agent induced him to give one dollar* 
These facts involve the grossest inconsistencies, and 
are an illustration of a class belonging to the same 
category. They need no comment to expose their 
marked impropriety. 

How often does even the penurious disciple of 
Christ offer the prayer, " Thy kingdom come " / Even 
he who is chargeable with one or more of the fore- 
going delinquencies scarcely closes a supplication 
without uttering this request, " Thy kingdom come" ! 
And yet, when the evidence of its coming is unmis- 
takable in the pleadings of benighted nations, and 
the increasing doors of usefulness opened liere and 

* The author received this latter fact from the lips of the agent 
himself. 



I 



190 THE MISSIONARY ENTERPRISE. 

there, he finds a score of reasons for withholding aid, 
and even complains that there are so many calls for 
almsgiving. With his lips he prays that the gospel 
may multiply its triumphs ; but his hands refuse to 
labor for it, or, at least, he gives so sparingly that 
the Savior's kingdom would tardily come if all the 
church should follow his example. His prayer is a 
standing rebuke to his benevolence, or rather to the 
want of it. There is no consistency at all between 
a person's benevolence and the utterance of this pe- 
tition unless he contributes to the extent of his abil- 
ity, and, with the spirit of the devoted Mr. II , 

thanks the collector for the opportunity of giving. The 
prayer supposes that the suppliant is ready and 
willing to cooperate, in every possible way, to spread 
the gospel abroad. 

In view of such delinquencies, there is but one 
conclusion to which we arrive ; viz., the church falls 
far below the true standard of Christian benevolence in 
responding to the calls of a perishing world. There is 
needed more of the spirit of the divine Redeemer in 
order to beget more self-denial and generous giving. 
A nearer view of the cross and its painful antece- 
dents is necessary to insure a more perfect imitation 
of the example of Himivho, though he was rich, yet for 
our sokes became poor. We must see and feel, as 
never before, that benevolence is the prime test and 
condition of acceptance with God ; that it is only in 



THE MISSIONARY ENTERPRISE. 191 

the discharge of this consistent duty that we can 
keep the fire burning upon the altar of our hearts. 

During the spread of the cholera in Ireland in 
1S32, a priest is said to have devised the following 
expedient to allay the fears of the people. Some 
burning turf was exhibited on a public occasion, said 
to have been lighted by fire from heaven. It was 
distributed among the people, with the instruction 
that they must convey it to their homes, and with 
it kindle the fire upon their own hearths : all, at 
the same time, were assured, that, so long as the 
fire was kept burning, the pestilence would not enter 
their dwellings. There was this condition, however, 
that, after kindling the fire upon his own hearth, 
each one should bear a piece of the naming turf to 
his neighbor. By this means it was soon spread 
from house to house over the entire country. So 
God has given his precious gospel to us as our safe- 
guard against a dreadful moral malady, with the 
assurance that its holy fire will continue to burn 
upon our altars, provided we bear a spark of it 
abroad to our perishing neighbors. The important 
condition needs to be pondered, that our self-denying 
acts may attest our appreciation of the immortal in- 
terests at stake. 

A Christian traveller relates that he attended upon 
the service of a Protestant church, on Easter Sun- 
day, in the city of Lyons. After the celebration of 
the Lord's supper, many of the members advanced 



192 THE MISSIONARY ENTERPRISE. 



forward to the minister and laid down tlieir offerings 
to aid in the erection of a sanctuary. Among the 
number was a soldier, who, with gashing tears of 
gratitude, presented all his earnings for the last three 
months. The minister, knowing this circumstance, 
and fearing that he might have given more than he 
could afford, asked him if he were certain he could 
spare so much. With much emotion, he replied, 
" My Savior spared not himself, but freely gave his 
life for my redemption ; and surely I can spare one 
quarter of my year's earnings for the promotion of 
his glory here on the earth." This is the spirit 
which is needed to meet the demands of the pres- 
ent age in behalf of benighted millions pleading for 
the gospel. If one half the church were ready to 
make such sacrifices, how speedily would the gospel 
advance over the earth ! what companies of faithful 
missionaries would go forth to reap the moral har- 
vest of the world ! what a full and overflowing 
treasury would be the Lord's ! 

Here let the Christian professor pause and learn 
what it is to be benevolent. Let him not delude 
himself with the idea of possessing this virtue when 
he has no claim to it in the sight of God. He is not 
benevolent who measures his contributions with pjai> 
simonious hand and gives grudgingly to objects of 
charity ; nor is he benevolent who contributes to a 
cause because he is ashamed to refuse, no matter if his 
gift be large ; nor he who does not economize in order 



THE MISSIONARY ENTERPRISE. 



193 



to swell his contributions, and say, with Caesar, " No 
music is so charming to my ears as the supplications 
of those in want of my assistance." He alone is be- 
nevolent who watches for opportunities to do good, 
gives all he can by the practice of self-denial and 
economy, and studies how and when he can give in 
most liberal measure. This only is copying the be- 
nevolence of Christ and that of the primitive saints, 
and living according to the plain injunctions of re- 
vealed truth. 

Get to give ! This should be the motto of the 
Christian church, to contrast nobly with that of the 
selfish world, Get to hoard ! God is to be glorified 
with her alms as really as with her prayers. Both 
together are to be accounted as a memorial of her 
fidelity by Him who looks upon the heart. The 
worldling may accumulate wealth for his own pleas- 
ure ; but the Christian has a very erroneous view of 
his relations to Christ and his cause if he does not 
perceive that duty requires him to use his gains for 
the glory of God. No policy is consistent with a 
Christian profession excepting this o£ getting to give; 
and, sooner or later, the believer will see it to be 
thus, and will exclaim, with the eloquent Antony, 
" I have lost all except what I have given away." 
The sweetest consolation ever yielded by a fortune 
to the dying believer was enjoyed by him who, to 
the inquiry, " Where may your fortune be found?" 
replied, " In the pockets of the indigent." 
17 



CHAPTER X. 



MUTUAL CHRISTIAN FAITHFULNESS. 

Tlie Bible View. — Row disregarded, and zohy. — Lack of moral 
Courage. — Fear of giving Offence. — Little Interest in spiritual 
Welfare of Church. — Benefits of this Fidelity. — Inspires Confi- 
dence in the faithful Disciple. — Begets Watchfulness. — Spares 
the Church much unpleasant Discipline. — Preserves Purity of 
Church, and gives Poioer over Men. — Spirit that ought to pervade 
the Church on this Subject. — A faithful Friend. 

" Moreover, if thy brother shall trespass 
against thee, go and tell him his fault between 
thee and him alone : if he shall hear thee, thou 
hast gained thy brother. but if he will not 
hear thee, then take with thee one or two 
more, that in the mouth of two or three wit- 
nesses every word may be established. and if 
he shall neglect to hear them, tell it unto the 
church ; but if he neglect to hear the church, 
let him be unto thee as an heathen man and a 
publican." * The above commandment has refer- 
ence to alienations among the brethren of a Christian 

* Matt, xviii. 15-17. 

(194) 



MUTUAL CHRISTIAN FAITHFULNESS. 195 

church, and points out the duty of the injured to- 
wards the offending party. It plainly instructs that 
the aggrieved member should unbosom his charges 
to the erring brother or sister first of all. This he 
must do ere he spreads his grievances before another 
member of the church, and, of course, before he tells 
them to the church itself. Every person who is re- 
ceived to the full communion of a church engages to 
submit to such fidelity on the part of others, and to 
live in the practice of it himself. Yet how seldom 
is the divine requirement, in this regard, fulfilled ! 
How few complainants bring their charges first to 
the door of the offender ! How ready is human na- 
ture to proclaim them abroad before regarding the 
injunction, " Go and tell him his fault " / Frequ ently 
the whole community is in a turmoil about a broth- 
er's offences before a single admonition or rebuke is 
administered to him. The whole matter is discussed 
over and over, in the church and out of it, by be- 
lievers and unbelievers, before the accused is waited 
upon at all. Opinions are formed concerning his in- 
nocence or guilt, and judgment is passed upon him, 
while yet he is ignorant of the progress of his vir- 
tual, though informal, trial. Still, Christians general- 
ly perceive the duty herein enjoined, and are seldom 
disposed to deny it. They may be patterns of god- 
liness in every other particular, yet fail in this duty 
of mutual Christian faithfulness ; thus allowing un- 
christian conduct to mar the reputation of the church, 



196 MUTUAL CHRISTIAN FAITHFULNESS. 

and erring brethren Wax worse and worse, unchecked 
in their career by one faithful warning or rebuke. 

The following reasons influence the church mem- 
ber to neglect the foregoing command. Lack of 
moral courage. It requires a good degree of forti- 
tude to bear a charge directly to an offending brother 
or sister. He who has never been brought to the 
experience can scarcely appreciate the trial. We 
may possess courage to enroll ourselves in the van 
of opposition to a desolating vice ; we may care 
little for the frowns of the rich and influential, and 
persevere in prosecuting a philanthropic enterprise, 
even in the face of violent hostility ; and yet we 
may not possess sufficient fortitude to go and tell a 
Christian brother his fault. Many a man who might 
become a general on the tented field finds that his 
heart fails him here. To meet a man face to face, 
either to warn or rebuke, and say, " Thou art the 
man — your error is thus and thus — your guilt is so 
and so," it is a great cross for the most devoted 
Christian to take up. He may not falter in discuss- 
ing the delinquency before the whole church, in as* 
sembly, or before an ecclesiastical council ; but to 
press it home to the conscience of the accused him- 
self, this demands quite a different temper of mind 
and heart. 

Possibly there may be those in the church who 
experience none of this diffidence in admonishing or 
rebuking others ; but most of the followers of Christ 



MUTUAL CHRISTIAN FAITHFULNESS. 



.197 



have enough of this natural timidity to render this 
kind of Christian fidelity a trying duty to perform. 

The fear of giving offence may be another reason. 
It must be admitted that erring professors of religion 
are too generally disposed to resent such acts of 
Christian faithfulness. It is not usually true, how- 
ever, of holy men and women, whose error is one of 
judgment. A sincere, humble, devoted Christian, 
suspected of evil, though innocent, will receive the 
charge with becoming humility. He appreciates the 
duties that devolve upon members of the same 
church in respect to mutual faithfulness, and he 
can but honor the piety of that brother who comes 
in a Christian spirit to tell him of his fault. But 
when a disciple of Christ is guilty of an offence, yet 
unrepentant, he is likely to resent an honest effort 
to restore him. And perhaps the experience of some 
of the faithful ones in this matter may have given 
rise to much of this fear of giving offence ; for it is 
sometimes true, that not only the erring members 
themselves oppose the efforts to reclaim them, but a 
circle of their sympathizing friends become indig- 
nant. As a consequence, two clashing parties spring 
into existence, each striving earnestly for the mas- 
tery. Here church difficulties often originate ; here 
pastors, in the faithful discharge of duty, often make 
their bitterest foes ; and a long train of evils, too 
painful to describe, is the result, Because of this, 
many may not consider it worth the while to attempt 
17* 



198 MUTUAL CHRISTIAN FAITHFULNESS. 

to restrain and save a member of the church from 
downright apostasy. The fear of giving offence 
may be magnified by this train of evils; and hence a 
large portion of the members of the church may 
think it better, on the whole, that one or more delin- 
quents be allowed to wound Christ in the house of 
his friends than that the peace and harmony of their 
society be jeopardized by discipline. 

So it is in relation to the less important personal 
difficulties among the brethren of a church. It is 
trying to a Christian to know that he has even one 
enemy in the church, to perceive that there is one 
man or woman who passes him in the street with 
unkind look and unloving heart. And hence, to 
hazard the friendly Christian intercourse that now 
subsists between himself and another member of the 
church, by going privately to tell him of his fault, is 
an issue which he would often study to avoid. 

Christians may neglect the duty in question be- 
cause they have little interest in the spiritual welfare of 
the church or of the erring member himself They 
ought to indulge such concern for the character of 
the church as to desire to see every stain wiped 
away and every member alive in Christ ; but if they 
can associate and walk with those who are a re- 
proach to the cause of Christ and a stone of stum- 
bling to an ungodly world, and yet have ho special 
interest for their moral recovery, then they possess 
too little interest to admonish them concerning a 



MUTUAL CHRISTIAN FAITHFULNESS. 199 

fault There is far less excuse for shrinking from 
this mutual Christian fidelity because of a want of 
interest than there is on the ground of natural timid- 
ity or fear of giving offence ; for such non-interest 
reveals a torpid state of the heart at once alarming 
and wicked. He who loves the gates of Zion, and 
can say of her as the weeping Jew, by the stream 
of Babylon, said of his native city, " If I forget 
thee, O Jerusalem, let my right hand forget her cun- 
ning. If I do not remember thee, may my tongue 
cleave to the roof of my mouth ; if I prefer not Jeru- 
salem above my chief joy," feels every injury that is 
done to her cause. For her own sake he would see 
her purity preserved, and her name the representa- 
tive of all that is true and good. He has interest 
enough in her welfare to admonish and reprove his 
nearest and dearest friend. 

Such are some of the causes which lead to the 
neglect of this duty of mutual Christian faithful- 
ness, and they may serve to show what a trying 
cross is connected with its performance. The fol- 
lowing benefits will result from the faithful dis- 
charge of this duty. 

Confidence is reposed in the Christian who is thus 
faithful. To other members of the church it is evi- 
dence of sincere devotion to the common cause of 
religion. All love to witness such tender interest in 
the spiritual welfare of a fellow-disciple. It presents 



200 MUTUAL CHRISTIAN FAITHFULNESS. 

a pleasing contrast with the too common practice of 
publishing the faults of erring brethren, first of all, 
to the world. To the person reproved, if ever con- 
verted, it becomes evidence of deep interest in his 
spiritual prosperity on the part of the reprover. It 
is a sort of guaranty that he has not been abroad 
through the neighborhood to extemporize upon his 
errors. True, as we have said before, if the person 
is self-deceived, or a hypocrite, his confidence will 
not be won ; resentment may repel the honest effort 
to do him good; but all whose hearts have been re- 
generated, and whose spirit is truly Christian, will 
repose more confidence in one so faithful than they 
can in those who stand aloof and speak freely of 
their faults only to others. 

Where such fidelity abounds in a church, all the 
members will be more watchful over themselves. The 
fact that men are surrounded with witnesses, be- 
holding the good and evil of their lives, often sub- 
jects them to powerful restraints. This is true of 
nearly all persons and in all professions. The efforts 
of vicious men to elude the gaze of the world in 
the perpetration of evil, plunging fearfully into sin 
when persuaded that concealment is possible, shows 
what a powerful restraint is- here imposed. Only 
impress upon the mind of a devotee of vice that 
some eye will behold him as he takes upon his soul 
the guilt of another sin, and in many instances it will 



MUTUAL CHRISTIAN FAITHFULNESS. 201 

prove effectual. It is when the youth or young man, 
supposes the eye of a faithful friend is turned away 
that he summons courage to tamper with vice. 

A kindred feeling pervades the hearts of profess- 
ing Christians ; nor is it a low and sinful sentiment. 
It may be an inferior motive by which to be in- 
fluenced ; but it is not unchristian. It is proper for 
the most devoted child of God to be moved by such 
a motive. It is one of the guards which a wise 
Providence set in human nature to save it from 
moral obloquy and ruin. Paul exhorted the He- 
brews to run the race with patience, because they 
were " compassed about tvith so great a cloud of wit- 
nesses." He had allusion to the ancient games, when 
a vast multitude occupied the circular seats in the 
amphitheatre to behold the striving combatants; 
and although the " witnesses " to whom he doubtless 
pointed were the ransomed in the skies, yet I know 
not that it is more proper to be moved to duty by the 
consideration that we are a spectacle to heaven than 
by the more apparent truth that we are a spectacle 
to earth. True, this must not be the only nor the 
highest motive^to Christian faithfulness ; but it may 
have its place among the variety of motives which 
ought to stimulate the follower of Christ to earnest- 
ness in the cause which he has espoused. 

Now, mark it where you may, the church which 
is lax in discipline, allowing its members to multiply 
trespasses unreproved, waxes worse and worse, until 



202 MUTUAL CHRISTIAN FAITHFULNESS. 

it has scarcely a name to live. On the other hand, 
when the people of God are faithful to regard the 
scriptural policy in dealing with offending members 
of the church, then a good degree of purity will per- 
vade their ranks, and prosperity attend the cause 
they love. In this single fact do we not find evi- 
dence enough that such Christian faithfulness gen- 
erally increases personal watchfulness ? 

This mutual Christian faithfulness saves the church 
much unpleasant discipline. Many cases of delin- 
quency, which might be corrected by timely Chris- 
tian admonition, ripen into disgraceful apostasy if 
allowed to pass unnoticed. The erring member 
usually commences 'a backsliding career with little 
sins. He enters the apostate's path at this fatal 
corner. Not yet does the heart burn with direful 
lusts ; not yet is recovery impossible. Here let the 
faithful Christian take him kindly by the hand, point- 
ing him to the only path of honor and safety, and 
he may spare the church long seasons of trouble, 
and save the delinquent from grosser sins and final 
excommunication. The destruction of the choking 
tare, as it shoots from the soil, will pitevent a wider 
ruin from its ripened and scattered seeds. A single 
spire of whiteweed will sow a farm in half a score 
of years ; so one transgression, unrebuked, speedily 
multiplies to more than sixty or a hundred fold ; for 
it is true in the moral world that sins usually multi- 
ply faster than charities. On the contrary, a kind, 



MUTUAL CHRISTIAN FAITHFULNESS. 203 

Christian, personal appeal and remonstrance may 
nip transgression in trie bud, and prevent many a 
case of severe and painful discipline. Hence the 
church that would avoid future trials in the discipline 
of offending members must be careful to note the be- 
ginnings of sin. They must not wait until the offence 
has grown into monstrous boldness and become a 
" hissing and by-word " among ungodly men ; for then 
the die is cast — the stain is fixed — the influence 
is impaired — the common cause is suffering. Then 
the popular prejudice is awakened — the finger of 
scorn is raised — the taunting satire of the world is 
spoken. The saving effort must be made, and the 
pressing Christian duty performed, before the offence 
becomes a public disgrace. This is both a labor- 
saving and a trial-saving operation. " An ounce of 
prevention is better than a pound of cure." 

I remark again, what has been all along implied, 
or indirectly taught, that it is only by this mutual fidel- 
ity that the church is continued pure, and thus enabled 
to accomplish the object of its organization. The 
purer a church, the greater its power; the holier 
its influence, the richer its trophies. "Unconverted 
men are generally ready to repose a degree of confi- 
dence in it just in proportion to its purity. They 
lose confidence in it, and pour upon it their denun- 
ciations, when inconsistencies and open sins mar the 
conduct of its members. When difficulties destroy 
its harmony, when one member is arrayed against 



204 MUTUAL CHRISTIAN FAITHFULNESS. 

another, when there is alienation and unseemly 
altercations among its members, — at such a time, 
especially, the world holds it in derision, and says, 
" What doest thou more than others ? " Then 
Christian influence wanes, the ordinances of re- 
ligion lose their power, and all the blessings of the 
Spirit are withholden. 

Upon this subject an eloquent writer remarks, 
" The church of Christ will have power over men 
just in proportion to the glory of that earnest of her 
inheritance which she has in present possession. 
Just so much of the Spirit of Heaven as she now 
possesses — just so much of the joy of God's salva- 
tion as belongs to her — just so much as she can 
show, prove, demonstrate, of a revelation of the 
things that eye hath not seen, nor ear heard, neither 
hath it entered into the heart of man to conceive, 
which God hath prepared for those that love him 
— just so many more souls will she be capable of 
drawing to her Savior." This is the burden of Da- 
vid's prayer: " Restore unto me the joy of thy salva- 
tion, and uphold me by thy free Spirit ; then will I 
teach transgressors thy ways, and sinners shall be 
converted unto thee." That is, aid me to walk in 
purity and holiness ; then shall I have power over 
sinful men to win them to Christ. 

How shall the purity of the church be preserved 
unless this mutual fidelity distinguishes its mem- 
bers ? Will not errors and sins creep into its sacred 



MUTUAL CHRISTIAN FAITHFULNESS. 205 

enclosure, and blast many a flourishing grace, unless 
all are watchful in this regard ? If so, is not the 
first practical demonstration of the faithfulness en- 
joined just where the injured party goes kindly and 
privately to tell the delinquent of his fault ? And 
does not reason itself teach that no course is so like- 
ly to result in preserving the church from sin and 
rupture as that laid down in the texts of Scripture 
which stand at the beginning of this chapter? 

A few more thoughts may be suggested concern- 
ing the spirit which ought to pervade the church in 
respect to this subject. The feeling that prompts 
faithful admonition or rebuke should be that of kind- 
ness and forbearance. Delight in reminding a broth- 
er or-sister of a fault, in order to send an arrow to the 
heart, is entirely wrong. The language of the great 
apostle to the Thessalonian Christians was, " We 
command you, brethren, in the name of our Lord 
Jesus Christ, that ye withdraw yourselves from 
every brother that walketh disorderly, and not after 
the tradition which he received of us. * # # And 
if any man obey not our word by this epistle, note 
that man, and have no company with him, that he 
may be ashamed. Yet count him not as an enemy, 
but admonish him as a brother." And again : to the 
Galatians he said, " Brethren, if a man be overtaken 
in a fault, ye which are spiritual restore such an one 
m the spirit of meekness ; considering thyself, lest 
thou also be tempted." On the other hand, the 
18 



206 



MUTUAL CHRISTIAN FAITHFULNESS. 



counsel or reproof should be received with the same 
spirit in which it is given. The erring member should 
consider that the brethren have not only the cov- 
enanted right, but are impelled by imperative duty, 
to warn and rebuke. If he is at fault, reason teaches 
him the duty of being willing to be corrected. He 
should be in a spirit to appreciate the divine coun- 
sel, " Let the righteous smite thee ; it shall be a 
kindness : and let him reprove thee ; it shall be an 
excellent oil, which shall not break thy head." The 
duty to receive a merited reproof in love is just as 
plain as the duty to give it. Were this spirit uni- 
versally and mutually cherished by the members of 
a church, every instance of delinquency could be 
corrected without resort to discipline. Every fault 
would be silently removed without attracting the 
attention of the world. 

A faithful friend is a valued boon hi all the walks 
of social life. He is a sort of " body guard " all along 
life's pathway. We readily concede to him the right 
to correct our faults. Indeed, we regard such faith- 
fulness somewhat in the light of duty ; for " faithful 
are the wounds of a friend." He certainly is not my 
truest friend who suffers me to possess some marked 
defect of character without even suggesting that he 
perceives it. He is my best friend in the social re- 
lations of life who seeks my good in reminding me 
of my errors. These are sentiments which are 
neither new nor strange to persons united by the ties 



MUTUAL CHRISTIAN FAITHFULNESS. 207 



of worldly friendship ; their hearts approve them. 
Surely, then, in the church of Christ all ought to be 
Christiaxb friends as kind and true. Here it ought 
to be as rich a boon to have one faithful associate at 
least, who will not fail to remind us of stains seen 
upon our Christian characters. Influenced by such 
sentiments and united by such ties, we may truly 
sing, with a beautiful harmony of profession and 
practice, that familiar hymn, — 



" How sweet, how heavenly, is the sight, 
When those that love the Lord 
In one another's peace delight, 
And thus fulfil his word ! 



When each can feel a brother's sigh, 

And with him bear a part ; 
When sorrow flows from eye to eye, 

And joy from heart to heart; 

When, free from envy, scorn, and pride, 

Our wishes all above, 
Each can his brother's failings hide, 

And show a brother's love ; 



When love, in one delightful stream, 
Through every bosom flows, 

And union sweet, and dear esteem, 
In every action glows. 

Love is the golden chain that binds 

The happy souls above ; 
And he's an heir of heaven that finds 

His bosom glow with love." 



CHAPTER XL 



CHRISTIAN CONDUCT IN REGARD TO THE FORE- 
GOING TESTED BY PRAYER. 

Prayer in the Ball Room. — Prayer for per?iicious Fiction. — For 
Card Playing. — For Theatre-going. — Rumsellefs Prayer. — May 
go boldly to Mercy Seat with innocent Things. — Herein Prayer is 
a marked Test of Christian Conduct. — The Christian should not 
persevere in a Course of Conduct upon which he cannot invoke the 
divine Blessing. — The Church Member neglecting Public Worship. 
— The Prayer-Meeting Absentee. — The Church-Meeting Absen- 
tee. — Absence from the Lord's Supper. — Delinquencies in refusing 
to pay proportional Part, to contribute generously for Missionary 
Purposes, and Want of Fidelity, all tested. — Contradiction be- 
tween Prayer and Practice ; why ? — Prayer a Test of Conduct in 
regard to other Things. — Appeal to Christian, Professors. — Con- 
clusion. 

A young man, son of one of the most respectable 
and wealthy inhabitants of Pennsylvania, was con- 
verted to Christ. His father was a violent opposer 
of religion, and endeavored, by various methods, to 
banish serious impressions from his mind, but in vain. 
The work of the Holy Ghost could not be undone. 
While the father was employing every means to 
dissuade his son from serving God, a ball was an- 

(208) 



• 



CHRISTIAN CONDUCT TESTED BY PRAYER. 209 

nounced in the village. He compelled his son to 
attend. The merry party assembled in the lighted 
hall. Beauty, wealth, and fashion were there ; all 
that was gay and alluring of the world was there. 
Joy beamed in every countenance, and gladness 
swelled in every heart. The young convert was 
urged to lead the dance. As the happy circle took 
their places upon the floor, and the cotillon was 
about to commence, the young man lifted his eyes 
heavenward, and said, " Let us pray ! " The as- 
sembly were silent with astonishment ; the hall be- 
came still as the grave. Prayer in the ball room 
was a strange incongruity to all. To supplicate the 
divine blessing upon the merry "dance appeared to 
the most worldly a bold trifling with God himself. 
Although the young man did not intend to invoke 
the blessing of God upon the dance, but upon the 
souls of his gay companions, yet it doubtless seemed 
to them like opening the ball with a prayer. The 
fact shows that there are objects which we cannot 
guiltlessly commend to God in prayer, and places in 
which prayer seems a dreadful mockery. The truth 
may be variously illustrated. 

A Christian trader is engaged in scattering abroad 
the light, pernicious literature of the age. Thou- 
sands of minds have been fatally poisoned by its 
contaminating influence ; thousands more have been 
unfitted by it for serious thought. It has often nul- 
lified the pungent truths of the gospel ; it has been 
18* 



210 CHRISTIAN CONDUCT TESTED BY PRAYER. 

an imposing barrier to the progress of the church. 
Now, can he invoke the divine blessing to rest upon 
his pursuit ? Can he carry contaminating novels in 
the arms of his prayer to the mercy seat? Can he 
ask God to smile upon the sale of books which mul- 
tiply the enemies of religion ? He dare not com- 
mend his business to the notice of God. 

It is a winter's evening, and there is an innocent 
social gathering in the village. The church and the 
world are alike represented. None are there for the 
purpose of moral wrong ; and the moments fly apace, 
while yet nothing occurs to alarm the Christian's 
conscience. At length the table is spread, and the 
worldly begin to shuffle the painted cards. Shall 
the disciple of Christ participate in the amusement ? 
No gamblers are there ; the game is all for pleas- 
ure ; it seems innocent. But when the Christian 
regards the influence and tendency of such amuse- 
ment, dare he invoke the divine blessing upon it? 
Let him propose to pray, and, quick as thought, the 
company lose their relish for the game. 

Send the theatre-going disciple to his closet. The 
evening has arrived, and he has resolved to go. He 
has seen the flaming placard, and his interest is all 
aroused to witness the play. Can he cheerfully and 
conscientiously seek the favor of God as he goes to 
the amusement ? Not he. The thought of bowing 
before the Most High, to seek his presence as he 
visits such a place, chills his very soul. He may go 



CHRISTIAN CONDUCT TESTED BY PRAYER. 211 

with sucu worldliness as to have no thought of God 
or personal responsibility ; but he dare not go thither 
from his closet. A gulf, as deep and wide as that 
which yawns between Lazarus and Dives, separates 
the closet from the theatre. 

How is it with the vender of intoxicating drinks ? 
Sometimes we find him in the church of Christ. 
Does he dream of commending his destructive pur- 
suit to Almighty God? "What horror would seize 
our souls to hear him supplicate Jehovah to give 
him success in his misery-making business — to in- 
crease his trade, and multiply customers, as the 
means of a livelihood! For such an object it is 
solemn mockery to pray. 

The above examples manifestly involve such sin- 
fulness that no one would dispute the gross impro- 
priety of praying for their success. When we bring 
them to this simple but pungent test, their true moral 
character appears. The same is true in regard to 
lesser sins and improprieties, as we shall see in the 
progress of our remarks. 

On the other hand, we can come boldly to the 
throne of grace with every pursuit and object which 
has the approval of God and the conscience. The 
husbandman, the mechanic, the toiler in any and 
every honorable vocation, may seek the divine bless- 
ing, confident that God will smile upon his faithful 
endeavors. Indeed, they are not only privileged to 
appear before God for guidance and grace, but it 



212 CHRISTIAN CONDUCT TESTED BY PRAYER. 

becomes their bounden duty to seek his iavor in 
these laudable callings. They are conscious of 
doing rightly, and know that God approves the act. 

In the abandonment of every sinful course, also, 
men innocently supplicate for divine assistance. 
The Christian merchant may make his doings a 
subject of prayer when he commits pernicious books 
of fiction to the names, but not when he offers them 
for sale. The Christian associate may pray over his 
deed when he refuses to shuffle the cards with 
worldly companions, but not when he joins with 
them in the amusement. The Christian professor 
may ask with boldness for the help of God when he 
turns his back upon the ball room and theatre, but 
not when he participates in their pleasures. The 
vender of strong drink need not hesitate to implore 
the benediction of Heaven upon his determination to 
abandon his calling, but not upon an intention to 
continue it. In one case they ask for what is agree- 
able to the divine will ; in the other, for what is op- 
posed to it. And the language of inspiration is, 
" And this is the confidence that we have in him, 
that, if we ask any thing according to his ztriU, he 
heareth us." Whatever is contrary to his will is 
sinful; and hence it is the soul of mockery to invoke 
the blessing of God upon it. Any thing which we 
clearly see to partake of sin, for that reason must be 
excluded from the subjects of prayer, except so far 
as we supplicate for its renovation or destruction. 



CHRISTIAN CONDUCT TESTED BY PRAYER. 213 

Indeed, any thing of a doubtful character we cannot 
make a subject of prayer, only so far as relates to 
being guided aright concerning it. 

In this light, prayer becomes a marked test of 
Christian conduct. There are various principles 
and truths revealed in the Scriptures by which 
Christian conduct may be tested. There is also the 
example of Christ and of primitive saints ; but no 
test is more simple and satisfactory than that of 
prayer. This applies to all places and circum- 
stances, and to all people, old or young, rich or poor, 
bond or free. It can easily be applied ; and its ap- 
plication requires no nice discrimination, but only an 
active conscience and a pious heart. 

Do any doubt that whatever cannot be commend- 
ed to God in prayer is sinful ? Have we not seen 
above that we may pray for any thing which is " ac- 
cording to his will"? And what is agreeable to 
his will ? Not any sinful thing, of course ; only that 
which is pure, lovely, and of good report. Hence, 
when a professing Christian performs an act, or is 
engaged in a pursuit, or desires to secure an object, 
which he shrinks from commending to the notice of 
God in prayer, he may be quite assured that it is not 
according to the divine will, and is therefore sinful. 
It is enough for him to know that he is unwilling to 
spread it out before God in all its relations — that 
he fears to have it scrutinized by the omniscient 
eye. If it were pure, and he saw it to be such, he 



214 CHRISTIAN CONDUCT TESTED BY PRAYER. 

would delight to bear it to the mercy seat, and sub- 
ject it to the scrutiny of his sin-hating God. 

The conscience evidently condemns as sinful 
whatever the believer shrinks from laying before 
God in prayer. If the conscience approves a sub- 
ject of prayer, there is no hesitation. The greater 
assurance the Christian has that God beholds it in 
all its relations, the more desirous is he to spread it 
before him. We are accustomed to think that this 
inward satisfaction we experience in performing an 
act is the approbation of conscience ; and if this be 
true, must we not decide that when we experience 
the opposite, as we do in the thought of asking God 
to bless an unholy thing, it is the condemning voice 
of conscience ? 

It is, then, enough to know of a contemplated 
subject of prayer that God and the enlightened con- 
science disapprove of it; this is sufficient to brand 
it as wicked. Hence the principle which we ad- 
vance as the test of Christian conduct ; viz., the 
Christian ought not to persevere in a course 
of conduct upon which he cannot innocently 
supplicate the divine blessing. 

To this test let us bring the principal delinquen- 
cies of church members as discussed in the forego- 
ing. The Christian reader may not be fully satisfied 
that such delinquencies as have been exposed are 
particularly offensive to God. He may doubt wheth- 
er they partake of a sinful character at all. The 



CHRISTIAN CONDUCT TESTED BY PRAYER. 215 

truth may be easily ascertained by bringing them to 
the test of prayer. If a professing Christian can 
seek the blessing of God upon any one of the fore- 
going offences which may be laid to his charge, 
then, indeed, he may congratulate himself upon his 
freedom from sin in that particular ; but if he shrinks 
from commending his course to God, and is rather 
disposed to continue his faults without seeking 
divine direction in relation to it, he may rest as- 
sured that it is not free from sin. 

First, then, bring to the trial the church member 
who is a neglecter of public worship. He attends 
only a part of the day on each Sabbath, neglecting 
the other service without a reasonable excuse. He 
excuses himself from worship at all on stormy Sab- 
baths. Slight hinclerances at any time prevent his 
attendance ; or, if he constantly visits the place of 
public worship, perhaps he is listless and inatten- 
tive, and so demeans himself, that, if all the congre- 
gation should copy his example, the scene in the 
sanctuary would be intolerable. Now, tell me, err- 
ing professor, whoever you are, have you ever im- 
plored God to smile upon such a course ? When 
you neglected the house of worship without a suffi- 
cient reason, did you spread your conduct before 
the Lord ? Did you do this when you sat listless 
during the services of the Lord's house ? No, no, I 
hear you say ; and I am not surprised. You would 
not dare to do it ; your conscience would pierce yon 



216 CHRISTIAN CONDUCT TESTED BY PRAYER. 



through with many arrows, and you would well nigh 
fear the descent of a bolt of divine wrath. You 
would not insult Jehovah by seeking his blessing 
upon one of the delinquencies named concerning 
public worship. "What ! ask God to bless you in 
the needless neglect of his worship — in undevout 
demeanor in his courts — in any act inconsistent 
with the spirit of true devotion ! No, fellow-disci- 
ple ; bring the matter to this decisive test, and duty 
becomes manifest. 

The prayer-meeting absentee ! — how stands the 
account with him ? We mean the absentee whose 
habit is not to attend the social meeting, and that, 
too, for no good reason. Perhaps he is at the shops 
or stores, or on a friendly visit to a neighbor's family, 
or at some pleasure gathering, when the hour for the 
meeting arrives. Suppose he could be persuaded to 
seek the mind of God at the throne of grace con- 
cerning his conduct ; in what language can he 
present his request ? Can he find words suited to 
his case? Yes, he may; for even sin does not lack 
in phraseology. " Lord, my heart does not incline 
me to go to the place of prayer. I pray thee have 
me excused. Bless me in neglecting this means of 
grace. Go with me to the store and pleasure circle. 
There keep my heart from folly and my lips from 
speaking guile." Words are not wanting to express 
his real desires to God ; but then, they falter on his 
tongue. His heart chills, and his soul shudders, and 



CHRISTIAN CONDUCT TESTED BY PRAYER. 217 

his conscience upbraids as he thinks to utter them ; 
nay, for the world he would not lift his eyes heaven- 
ward with such a petition in his heart. His neglect, 
in the view of prayer, has not a redeeming quality. 
If his soul were ever goaded by remorse for his 
sins, such a prayer would increase it a thousand 
fold. 

We have considered the importance of the church 
meeting as an agency of performing the necessary 
business of the church. We have seen what sad 
consequences may result from so great neglect of its 
claims as obtain at present, and how clearly it is 
the duty of professing Christians to give it their 
cordial support ; yet here is one who regards such 
meetings extremely dry and uninteresting — too 
much so to elicit his attendance. He, moreover, 
feels that no particular responsibility rests upon 
himself in regard to the transaction of church busi- 
ness ; or, if he acknowledges his responsibility, he is 
disposed to elude it, and leave the work to be done 
by others. Is his course just and Christian? If so, 
he can pray that God may bless him in it. He can 
commend it to his notice in solemn supplication, 
morning and evening,, and at all times in the day, 
sure that divine favor will be added. But if he be 
not acting the Christian part, it is presumption to 
seek God's blessing ; God will hold him in derision 
as he presents such a request. How, then, does he 
feel ? Has he ever been to the Hearer of prayer 
19 



218 CHRISTIAN CONDUCT TESTED BY PRAYER. 

with his conduct ? Dare he go and tell his Master 
that he does not intend to share the responsibility 
of church action, and ask him to bless him in his 
resolve ? If not, how can he continue in such neg- 
lect without experiencing pungent remorse ? What 
opiate can he apply to his conscience to silence its 
upbraidings ? 

There is also the Lord's supper and its preparatory 
service. Important and solemn season ! How many 
saints have renewed their strength at this feast of 
love, and gone forth to be better champions of truth 
in the conflicts of life ! Instituted as a remem- 
brancer of redeeming love, how sacred its obser- 
vance is regarded by the divine Master ! And yet 
this ordinance is not without its neglecters. Here 
and there is one who feels at liberty to neglect the 
communion season at his pleasure, in the face of the 
Savior's command, " This do in remembrance of 
me." Neither does he regard it important to " ex- 
amine himself" and make preparation for the ac- 
ceptable celebration of this ordinance. He comes 
to the table of the Lord with much the same want 
of spirituality that he attends upon any other ser- 
vice. How does God regard his course ? The reply 
may be given in the fact that his soul would be 
seized with fearful apprehensions if he should in- 
voke divine assistance in his delinquency. No ar- 
gument or persuasion could induce him to spread 
out his conduct before God, unless it were to seek 



CHRISTIAN CONDUCT TESTED BY PRAYER. 219 

forgiveness with tears of penitence and a broken 
heart When he views his course in the light of 
prayer, its guilt flashes over his soul, and his cry 
becomes, " God be merciful to me, a sinner ! " No 
professed follower of Christ can ask God to bless 
him in unnecessary disregard of the Lord's supper 
and preparation for it. 

Test the error of the Christian professor in re- 
spect to defraying the expense of supporting the 
gospel. The church member is not wanting, as we 
have seen, who refuses to pay his proportional part 
of parish expenses. The very consistent and right- 
eous rule, that each one should pay according to his 
ability, is disregarded. A specific sum is pledged as 
the extent of his subscription, without regard to cir- 
cumstances or the peculiar exigencies of the case. 
In every such instance, provided the subscription is 
less than the person's actual proportion, there is 
guilt when an examination is instituted with prayer. 
Every believer knows that it is unchristian in him 
to refuse to bear his part of the necessary burden, 
leaving it to be borne by others ; at least, he 
learns it when he presents the matter before God. 
In his closet, upon his knees, there is but one 
voice sounding in his ears ; and that is the voice 
of condemnation for his neglect, and urgent ap- 
peal to renounce his sin. Prayer stigmatizes the 
selfish policy which lessens one's just proportion, 
and arouses the suppliant's conscience to lash him 



220 CHRISTIAN CONDUCT TESTED BY PRAYER. 



for his presumption in asking God to bless him in 
his niggardly practice. 

In the ninth chapter we described the delinquen- 
cies of some professors in regard to the great mis- 
sionary enterprise, the crowning glory of the pres- 
ent age. And now I ask the believer to bow 
with me at the throne of grace, and honestly test 
the controlling spirit of his life. Come, thou pro- 
fessed follower of Christ, to this solemn tribunal, 
and ask God to scrutinize your missionary spirit ; 
for surely a Christian will not shun the light which 
may fall upon his conduct from the eternal throne. 
With the thought of six hundred millions of the hu- 
man family perishing in their sins, and the Macedo- 
nian cry ringing in your ear from the four quarters 
of the globe, come, and before the heart-searching 
God let us test your self-denial and benevolence. 
Yea, with the solemn truth which you profess to 
believe and have vowed to live, that your influence, 
your property, and your all belong to God, — with 
this impressing your mind, come and decide upon 
the right or wrong of your course respecting a dying 
world. You complain that so many calls of charity 
make their demands upon you; dare you utter the 
complaint to God? Can you conscientiously com- 
mend any other spirit to his notice than that which 
rejoices to see the gates of benighted nations flung 
open to the heralds of the cross, and the opportuni- 
ties of saving souls multiplied on every hand ? Your 



J 



CHRISTIAN CONDUCT TESTED BY PRAYER. 221 

policy is not how much you can possibly give ; but 
how little you can give, and retain your reputation as 
a Christian. What terrors would seize upon your 
heart should you implore God to aid you in deciding 
hoiv little you can give ! You expend many dollars in 
journeying every year, in providing sumptuous en- 
tertainments for social parties, in rich and costly ap- 
parel, and then refuse the collector, or put him off 
with a pittance, because your expenses are so large. 
Dare you make such a practice the subject of prayer, 
and seek divine favor upon it ? In case your income 
is diminished, you curtail your contributions before 
you do your extravagant expenses. Can you pray 
God to succeed such a course ? You increase your 
family expenses as your wealth multiplies, while 
your contributions to the missionary cause remain 
the same. Would it not insult Jehovah to ask him to 
prosper you in this ? In short, you have little concern 
for a world lying in wickedness, never give unless 
appealed to, are satisfied if no collection is taken, 
and seldom think or pray for the heathen. Go to 
the mercy seat with such a spirit if you dare, to seek 
the blessing of God upon it ! The heavens would 
become as brass over your head, and the earth 
would seem vocal with the cry of accusers, and 
your solemn vows load you with reproaches. We 
have not suggested a single offence concerning 
the missionary enterprise w^hich prayer does not 
condemn. No professed Christian, not even the 
19# 



222 CHRISTIAN CONDUCT TESTED BY PRAYER. 



loosest hypocrite, dreams of imploring divine favor 
upon such acts. 

We have seen that Christians often fail to dis- 
charge their duties in relation to offenders in the 
church — that personal offences are trumpeted 
abroad before they are carried to the guilty party, 
according to the direction in the eighteenth chapter 
of Matthew. What Christian would presume to 
seek the guidance of Heaven in thus proclaiming 
abroad a brother's fault before he has sought a set- 
tlement in private ? It is only upon such a course 
as is specified in the above-named chapter that 
we should think to implore the divine blessing- 
Prayer condemns an alienation which is cherished 
without the effort to remove it. God must regard 
him who asks his favor in publishing abroad the 
faults of a brother before he is privately reproved 
and entreated as more sinful and presumptuous than 
the accused himself. 

We have thus applied the test of prayer to the 
principal errors of professing Christians discussed 
hi this volume. Those which we have passed 
over are less marked in respect to sinfulness, but 
are still of such a character that no person would 
think of praying for divine assistance in their prac- 
tice. Believers who are chargeable with such de- 
linquencies as have been exposed may be wont to 
pray for all the graces that constitute eminent spirit- 
ual mindedness ; but they never allude to such short- 



CHRISTIAN CONDUCT TESTED BY PRAYEIt. 223 

comings unless it is to seek forgiveness. While 
living in the neglect of public worship, the prayer 
meeting, the Lord's supper, and other means of 
grace, they may still, in their morning and evening 
devotions, supplicate for more love, and faith, and 
zeal, but never allude to the above irregularities. 
Their prayers and their practice present a mournful 
contradiction, and show how hollow and heartless 
are their petitions ; all of which vindicates the views 
presented in regard to this pungent test of Christian 
conduct ; for, with all their insincerity and hollow 
hearteclness, they dare not ask the blessing of God 
upon their course as they really design it to be, — a 
neglect of the important means of promoting spirit- 
uality, — but simply pray that the Lord would make 
them holy, without the most distant allusion to their 
actual inconsistencies. They may offer a thousand 
excuses for their neglect to their brethren, and 
even be ready to defend their course ; but at the 
throne of grace they dare not allude to such depart- 
ures except in the language of the weeping penitent 
suing for mercy. To God they have no excuses to 
offer and no defence to institute. 

A writer, already quoted,^ says, in relation to the 
prayers of Christian disciples, " What solemn pro- 
fessions they make to God! what ardent desires 
they express ! what numerous blessings they seek ! 



* Rev. J. A. James. 



224 CHRISTIAN CONDUCT TESTED BY PRAYER, 

what strong resolutions they form ! Judging of our- 
selves by the prayers we pour forth in secret, or by 
each other by the utterances we hear when w r e meet 
with one accord to make our common supplication 
known, we may very properly say, ' What manner 
of persons ought we to be ? ' If we so pray, how 
ought we to live ? What kind of people must we be 
to be up to the standard of our prayers ? And ought 
we not, in some measure at least, to reach this 
standard? Should there not be a harmony, ^con- 
sistency, a proportion, between our practice and our 
prayers ? " And, I would add, there is only one way 
to secure that harmony; and that is, by forsaking 
these evil courses of conduct ; for we can never 
bring the standard of our prayers down, down to 
such delinquencies. He who is chargeable with 
the offences exposed in this volume, one or all 
of them, might wish he could supplicate divine re- 
gard upon his irregular conduct, that hence no dis- 
crepancy between his prayers and practice might 
exist ; but he dare not take such guilt upon his soul 
as to pervert his prayers to this end ; he dare not 
ask God's blessing upon his life as it actually is. 
Therefore it is that his prayers .are vastly in advance 
of his practice. 

It is difficult to conceive how a professed follower 
of Christ, erring in the manner and to the ex- 
tent described in this volume, can frame a prayer 
that will not reprove and scourge him far more than 



CHRISTIAN CONDUCT TESTED BY PRAYER. 225 

the voice of the living rebuker. It seems as if every 
sentence, asking for guidance and a better heart, for 
grace and a holy life, must awaken a sense of guilt 
in his soul sufficient to silence his voice or make 
him a penitent. It seems as if he could not be 
blinded to the strange incongruity that exists be- 
tween his devotions and his life, nor to the fact that 
to the Hearer of prayer his supplications are but un- 
meaning jargon. " To be insincere in our talk with 
our fellow-creatures ■ — to ask for favors we do not 
wish to obtain — to solicit an interchange of offices 
we do not covet — to utter compliments we do not 
mean — to acknowledge obligations we do not feel 

— to lavish praises which we know are ill deserved 

— to appear anxious for friendship which we do not 
want — is a lamentable and criminal inconsistency 
which is but too common among professors ; but how 
much more guilty is all this unmeaning prattle when 
addressed to the holy and heart-searching God ! " # 
Strange, indeed, the delinquent professor does not 
behold it ! Strange that he is not forced back into 
the path of a consistent and holy life ! 

We shall be justified in a slight departure from 
the main design of this chapter in speaking of the 
doubts which believers often entertain in regard to 
other points of Christian demeanor. There are 
moral questions of a more difficult nature to settle, 



* Rev. J. A. James. 



226 CHRISTIAN CONDUCT TESTED BY PRAYER. 

and concerning which there is much discussion and 
various sentiments among the people of God. They 
are such as relate to worldly connections, amuse- 
ments, customs, expediency, and general conformity 
to social maxims. The Christian is often in doubt 
what path to pursue, what duty requires, how far to 
go. He desires to act rightly and for the honor of 
Christ. In relation to these and kindred points, how 
shall he decide ? We know of no simpler or better 
test than prayer. Let him present the subject to 
God for wisdom and guidance ; and if his supplica- 
tion is dictated by a proper spirit, his doubts will 
generally be removed. At any rate, he will become 
well satisfied that he cannot safely perform a doubt- 
ful act, since he cannot conscientiously ask God to 
bless him in so doing. If such perplexing matters 
were more frequently settled in the closet, there 
would be far less conformity to the world. 

Here let the Christian professor pause and com- 
mune a while with his own heart. Do one or more 
of the delinquencies discussed mar your religious 
character ? As you have read these pages one by 
one, have you found nothing to rebuke any part of 
your walk and conversation ? Has there been no place 
where 3 r our enlightened conscience has said, " That 
means me " ? Can you bow before God, and, with 
no misgivings, pray for his blessing to rest upon your 
whole Christian walk ? If not, if any of the fore- 
going irregularities have interrupted the consistency 



CHRISTIAN CONDUCT TESTED BY PRAYER. 227 

of your conduct — if even one of the ordinances 
rises up to , proclaim your neglect — if the Church 
hath aught against you because you come so seldom 
to her solemn feasts — I conjure you, by the tender 
love of Christ and his bleeding cause, to remember 
your covenant vows, and return to your first love 
with a penitent heart ! Let not the sun go down 
upon a sin that drives you from the closet and 
seals your lips to prayer. Pursue not a course, 
with deliberate resolve, upon which you are afraid to 
ask the Most High to look with favor, lest you trifle 
with his goodness and provoke his wrath. Be an 
active, consistent, watchful, exemplary follower of 
the Lamb ; and then lift up your head, for your re- 
demption draweth nigh. 

In allusion to the elevated aim and spotless puri- 
ty of the patriarchs, prophets, and other illustrious 
saints, the apostle said, " God is not ashamed to 
be called their God." They so conducted that he 
cheerfully owned and blessed them, and set them 
forth as ensamples to the world. "We commend 
the truth to such churches as retain the foregoing 

SPOTS IN THEIR FEASTS OF CHARITY. Is NOT GoD 
ASHAMED TO BE CALLED YOUR GoD ? In respect to 

an irregular life and multiplied neglects, does he 
delight to own and bless you ? Take the consider- 
ation home to your hearts. Ponder it, pray over 
it ; let it absorb your minds, until a just apprecia- 



228 CHRISTIAN CONDUCT TESTED BY PRAYER. 



tion of its solemn import shall arouse you to be jeal- 
ous of your Christian honor, and lead you to aim for 
that highest praise which can crown your exit from 
the world — " God is not ashamed to be called 
their God ! " 



APPENDIX. 



A. 

DUTY TO THE MEMBERS OF THE CHURCH. 

When a church member is in such straitened circum- 
stances that he must toil so as to unfit him for public wor- 
ship on the Sabbath, he becomes an object of charity ; . and 
should be assisted by his brethren. 

Christian duty towards the " poor of the church ;; is a 
subject deserving more attention than is generally bestowed 
upon it. Many churches make no provision for needy 
widows and others in poverty among their number. It is 
not unusual to find members of Christ's flock in the alms- 
house numbered with the " town's poor." Formerly, when 
it was the custom to decide the maintenance of paupers 
by a public auction, poor church members were often dis- 
posed of in the same way. The correct view of Christian 
obligation, in relation to needy brethren, does not appear 
to have been generally regarded. It is not ordinarily con- 
sistent with brotherly and sisterly devotion to allow a fel- 
20 ( 229 ) 



230 



APPEXDIX. 



low- Christian to be supported at trie public expense. A 
needy member of the church ought not to be sent to the 
almshouse unless it is in extreme circumstances : such, 
for instance, as when a very feeble band has so many 
of their number to aid as absolutely to demand foreign 
assistance; and even then I am not certain that the ex- 
ample of the primitive Christians does not make it the 
duty of wealthier sister churches to contribute to their re- 
lief, instead of leaving them to be supported by the town. 
Certainly there ought to be in every church such a bond 
of attachment and fellowship as will insure a prompt and 
cheerful contribution to the wants of the indigent mem- 
bers, if it be within the power of the more highly pros- 
pered brethren. This is honorable to religion ; this accords 
with the example of the primitive churches, which made 
provisions for their poor ; * and this alone commends itself 
to the conscience as the only Christian course to be pur- 
sued. 

B. 

UNCHRISTIAN WAT OF EXPRESSING OPPOSITION TO A 
PASTOR. 

Nothing is more common than for church members at 
variance with their pastor to exhibit their hostility in the 
house of God by indifferent airs or other ways of express- 
ing manifest dislike. It is the last place where such feel- 
ings ought to be indulged, yet in none is it more frequent- 
ly witnessed. 

In all that has been said concerning the delinquencies 
* Rom. xy. 25, 26 ; 1 Cor. xvi. 1-3. 



APPENDIX. 



231 



of Christians in relation to public worship, it has been sup- 
posed that the ministry is worthy of respect and confidence. 
This may not always be true \ still, admitting that a Chris- 
tian professor has a pastor who is uninstructive and unin- 
teresting in the pulpit, and even morally delinquent out of 
it, the temple of God is not the place, nor the Sabbath the 
time, for him to express dislike. There is an ecclesiasti- 
cal and Christian way of removing such a pastor ; or, if 
this be impossible, the complainant can remove his rela- 
tion to another church. So long as he continues where he 
is, he ought to conduct reverently in the house of worship, 
if not out of respect to his pastor, yet out of respect to his 
God. 

c. 

PASTORS' SALARIES COMPARED WITH THOSE OF PER- 
SONS ENGAGED IN OTHER PURSUITS. 

The subject of ministers' salaries is justly exciting some 
interest at the present time. Many churches realize that 
they have put their pastors upon too small allowance, and 
are now nobly coming to their aid by increasing their sala- 
ries. The Episcopal denomination report that the average 
salary of their pastors does not exceed foiir hundred dollars 
per annum. It is believed that the average salary of cler- 
gymen of other denominations does not exceed this 
amount. The laborers in many manual pursuits, as bon- 
net dressing and boot making, earn, in many instances, 
five hundred dollars annually, and even more ; and that, 
too, without any further apprenticeship, by way of prepa- 
ration, than the time of a few weeks or months. But 
clergymen, after a preparation of ten years, in which time 



232 



APPENDIX. 



they might have accumulated, in almost any mechanical 
occupation, several hundred dollars, and after an expense 
of fifteen hundred dollars, as a direct outlay, in acquiring 
an education, even by the practice of economy, receive, 
upon an average, only the small salary of four or five 
hundred dollars. Then, how much greater are their neces- 
sary expenses at housekeeping than those of mechanics ! 
In how many ways must they be paying out, while the 
common laborer is accumulating ! Expenses incident to 
attending associational meetings, ecclesiastical councils, 
increase of library from year to year, subscriptions for 
many publications, without which he is not a pastor for 
the times, extensive correspondence, and many other 
items, — these present a view of the annual expenses of 
a minister beyond what is incidental to manual pursuits. 
Consider, too, that many ministers are receiving six hun- 
dred dollars salary when they might receive twice that 
amount in some other employment. We might name a 
minister who has had the opportunity, within a few weeks, 
of engaging in another pursuit with twice the salary he is 
now receiving. True, salaries are larger now than they 
were fifty years ago ; but they have not increased in the 
same ratio with expense of living or the salaries of other 
men. Then the young man was fortunate to receive one 
hundred dollars annually : now, in various pursuits, he re- 
ceives from three to five hundred. Then the accomplished 
clerk received but a few hundred dollars; now fifteen hun- 
dred and even two and three thousand dollars is frequently 
his compensation. The salaries of ministers have not 
increased in this proportion ; hence it is proper that this 
subject should be agitated in our churches. Instead of 
paying the pastor as small a salary as can be done con- 
sistently, it should be so generous that he can add to his 



APPENDIX. 



233 



library from year to year, " lay by something for a rainy 
day/ ; and not be obliged to plan and be solicitous about 
" making his ends meet 7J from quarter to quarter. It is an 
encouraging sign of the times that this subject is receiving 
the attention of religious societies and that many are in- 
creasing the pastor's wages. 

Reference is had above to the expenses incident to 
attendance upon ecclesiastical councils. A few churches 
have adopted the plan of defraying the expenses of the 
pastor and delegate on such occasions. All churches 
ought to imitate the good example. Perhaps, however, 
it would be more proper and just for the church calling 
the council to pay all its expenses. Sometimes pastors 
are invited to attend such bodies at a distance; and fre- 
quently they are obliged to decline because their limited 
salary will not admit of the expense. The cost of attend- 
ing a single council is small ; but the aggregate expense 
of attending the hundreds, which some pastors do in the 
course of their ministry, amounts to enough to purchase a 
valuable library or a comfortable homestead. 

% 

THE CHURCH SHOULD LEAD, AND THE PARISH 
FOLLOW. 

The parish ought to know its place and keep it. It is 
not its province to dictate in religious matters, but only in 
respect to temporalities. Yet there have been instances of 
such usurpation of religious rights on the part of the parish 
as to extend a " call ?; to a minister before any action of the 
church. This is usurpation outright. The Church is ar- 
20* 



234 



APPENDIX. 



biter in all matters pertaining to her welfare. She never 
delegates this prerogative to the parish. She simply says, 
u I should be glad of your cooperation in supporting the 
means of grace, and will thank 3-ou for it. You may ad- 
vise in matters of temporal concern, and in the settlement 
of a pastor I will gratefully receive your approval; but 
cannot transfer to you the responsibilities of my position 
as sole arbiter of the gospel's earthly interest/'' And every 
reasonable person will concede that the ground of this au- 
thority is just; viz., Christians only are qualified to judge 
of the theology and piety of the candidate. True, a wise 
church will not settle a pastor in opposition to the wishes 
of a majority of the parish; and often many Christians set 
aside their own feelings about the fitness or unfitness of 
the candidate, and consent to his settlement or rejection 
because of the unanimous decision of the parish. But the 
truth should never be concealed, that the church is prior 
in respect to claim, and superior in respect to authority. 
She should always act first } impressed with her solemn 
obligations, and then invite the parish to cooperate. She 
should lead, and the parish follow, 

E. 

SYSTEM OF TAXATION TO SUPPORT THE GOSPEL. 

We would not be understood to mean that the system 
of taxation is wrong. Indeed, a tax may be voluntary as 
the unanimous decision of the parish makes it so ; still we 
employ the phrase, "voluntary system/'' in the popular 
sense, the opposite of taxation. We mean to say that 
the primitive churches supported the means of grace 
by voluntary contributions instead of assessments. It is 



APPENDIX. 



235 



not asserted or denied that the change wrought in the 
circumstances of the church ; from that day to this, may 
now render the taxing system best for the cause of Christ. 
It is plain that 7 without it, there are some in almost every 
church who would not pay their proportional part. Rea- 
sons may be urged in favor both of the voluntary and tax- 
ing methods • but it is not the design of this volume to 
discuss them. 

The attention of some churches has recently been di- 
rected to the following important considerations. Among 
their number are widows possessing more or less property, 
and maidens accumulating money faster than many a poor 
Christian father can, with his numerous family to support ; 
yet it has not been the custom to ask them to contribute 
for the support of the gospel. The indigent father, with a 
half dozen children to feed and clothe, is expected to do 
his part ; while such females, abundantly more able to 
assist, are not held responsible. Here is evidently a sub- 
ject demanding attention. If there is property in the hands 
of the female members of the church, there is no reason, 
ordinarily, why it should not be accounted as the prop- 
erty of males in regard to supporting the means of grace. 

Since writing the above, our attention has been called to 
the following fact. Two young men, about the same age, 
and engaged in the same pursuit, and receiving the same 
wages daily, are members of the same church. One of 
them is married, and has children to support • yet his sub- 
scription for the support of the gospel is four times as large 
as that of the unmarried young man. Now, it is evident 
that a young man without a family can accumulate money 
faster than he who is a husband and father ; and, if so, his 
contributions — other things being equal — ought to be 
larger ; but this is not generally the case ; and Christian 



236 



APPENDIX. 



young men, unmarried, and receiving as large wages as 
others ; give far less than those who are the heads of fami- 
lies. Indeed, they are not expected to contribute as lib- 
erally. The above incident is a fair illustration of a gen- 
eral fact. It is a matter deserving attention, and, if possi- 
ble, correction. 

F. 

IS THE REFUSAL OF A CHUECH MEMBER TO PAY HIS 
PROPORTIONAL PART A DISCIPLINABLE OFFENCE ? 

In this connection, the question may arise, Is the refusal 
of a church member to pay his " proportional part ;? a dis- 
ciplinable offence ? In many churches it has been treated 
as such, while in others it has been adjudged censura- 
ble only. - The reply lies in a nutshell. No act is disci- 
plinable unless it violates the covenant. Is, then, the 
refusal of a professed Christian to pay his " proportional 
part" of the expenses a breach of his covenant obligations ? 
It surely is ; for, if a person covenants to do any thing 
when he enters the church, does he not covenant to support 
the gospel according to his ability ? And more ; does he 
not covenant to support the gospel in the way adopted by 
the church at the time of his admission ? Then his refusal 
violates his covenant ^ and he is a proper subject of disci- 
pline. 

G. 

PLEA THAT SABBATH SCHOOLS WERE ORIGINALLY DE- 
SIGNED FOR THE POOR CONSIDERED. 

Since the original design of the Sabbath school was to 
furnish religious instruction solely to neglected children, 



APPENDIX. 



237 



it may be urged that the members of the church, with their 
households enjoying religious instruction at the fireside 
cannot be expected to sustain this institution by their pres- 
ence and efforts \ but this plea cannot stand at the present 
day. Although the enterprise was commenced with refer- 
ence to the instruction of the destitute, yet experience has 
proved it to be indispensable to all the children, and, in- 
deed, to all the members of society. The time has come 
when the withdrawal of intelligent religious families from 
the Sabbath school would utterly destroy it. Only let it 
be known and seen, at the present day, that the poor and 
morally neglected alone are expected to be members, and 
it would repel a large part of the class it is designed to 
benefit. To make the institution popular and flourishing, 
all classes and conditions of men must cooperate in sus- 
taining it. The idea of social and moral distinctions must 
be discarded as much as possible. 

H. 

EXAMPLES OP MATERNAL INFLUENCES AMONG THE 
LEARNED. 

Lord Bacon was wont to speak of the intellectual and 
moral education of his childhood, by his excellent mother, 
in terms of profound gratitude * and, to testify his apprecia- 
tion of her moulding influence in the formation of his char- 
acter, he requested that he might be buried with her at St. 
Michael's. 

The distinguished German philosopher, Kant, says, " I 
shall never forget that it was my mother who caused the 
good which is in my soul to fructify.' 7 



238 



APPENDIX. 



Dr. Samuel Johnson was no less sensible of his obliga- 
tions to maternal fidelity, and found great delight in sup- 
porting his mother, although he was extremely poor him- 
self. He sold his Rasselas for the paltry sum of fifteen 
pounds to defray the expense of her last sickness and 
funeral. 

i. 

MAEKED EXAMPLE OF MATERNAL IOTLUENCE IN 
HUMBLE LIFE. 

Arvine relates that, in the vicinity of Philadelphia, there 
resided a mother distinguished for her success in the re- 
ligious education of her children. Early in life they all 
became hopefully pious. A clergyman visited her in 
order to learn the secret of her success. To his interro- 
gations the woman replied, u While my children were in- 
fants on my lap, as I washed them, I raised my heart to 
God, that he would wash them in that blood which 
cleanseth from all sin. As I clothed them in the morn- 
ing, I asked my heavenly Father to clothe them with the 
robe of Christ's righteousness. As I provided them food, I 
prayed that God would feed their souls with the bread of 
heaven and give them to drink of the water of life. When 
I have prepared them for the house of God, I have pleaded 
that their bodies might be fit temples for. the Holy Ghost 
to dwell in. When they left me for the weekday school, 
I followed their infant footsteps with a prayer that their 
path through life might be like that of the just, which 
shineth more and more unto the perfect day. And as I 
committed them to the rest of night, the silent breathing 
of my soul has been, that their heavenly Father would 



APPENDIX. 



239 



take them to his embrace and fold them in his paternal 
arms. 77 

L. 

EXAMPLES OF SYSTEMATIC BENEYOLENCE. 

A wealthy manufacturer, belonging to the Methodist de- 
nomination, was recently called upon by an agent, who 

remarked, " Mr. , are you not wearied by the repeated 

calls of agents ? 77 The benevolent man looked up with 
some surprise, and replied, in substance, " By no means. 
It is a great convenience to me ; it saves me time and ex- 
pense ; for, if they did not call, I should be obliged to go, 
or send, to the offices of the various benevo]ent societies. 77 
He was a systematic giver, and consequently did not 
<- L wait 77 to give, and would carry his contributions if agents 
did not call for them. 

The following, from the American Messenger, is a 
striking illustration of the same truth : — 

■"A short time since, the Rev. Mr. A presented to 

my people the claims of one of our great benevolent socie- 
ties, and on Monday I called with him on several mem- 
bers of the congregation. Entering the counting room of 
a merchant, the following interview, in substance, oc- 
curred : — 

Mr. A. — Good morning, Mr. B . Our openings for 

usefulness are multiplying, and all that the churches will 
intrust to us we can most profitably employ on the field 
of our labors. 

Mr. B. — I am always glad to see you, Mr. A , and 

to do what I can for your noble society, (handing him a 
liberal donation.) We all ought to feel that we are but 
stewards , and be diligent in doing good while we may. 



240 



APPENDIX. 



Mr. A. — Thank you. thank you, Mr. B . We know 

you are a steadfast friend, and so is your partner, !Mr. 
C . Is he in, this morning ? 

Mr. B. — No, sir • he is in Europe. He was unexpect- 
edly called to France on business, and sailed in the 
steamer some weeks since, to be absent about six months. 

Mr. A. — Then I suppose we shall lose his subscription 
this year. 

Mr. B. — No, sir. One of the last things he did before 
sailing was, to request me " to attend to his charities with 
the same care as to his other business, and to give, for him, 
to the various objects of benevolence, as they might come 
before our church, about the same that he gave last year, 
or, if any thing, rather more, as this year we have been 
prospered/' Do you remember what was the amount of 
his subscription last year ? 

Mr. A. — One hundred dollars. 

Mr. B. — Well, here is a check for one hundred and 
fifty dollars, which is about what I think he would give if 
he were at home. 

With thanks to the giver, and especially to H131 who 
had prompted to the gift, the agent went on his way, wish- 
ing, 1. That all would feel that they are but stewards. 2. 
That all would consider their charities a part of their busi- 
ness: and 3. That all would give to the great objects of 
benevolence systematic ally and on principle, whether at 
home or abroad. 

The late Hon. Amos Lawrence is said to have given 
away more than half a million of dollars during his life. 
On his pocket book was written. u What shall it profit a 
man if he gain the whole world and lose his own soul ? ;? 



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